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Issue 49.2 of the Review for Religious, March/April 1990. ; Religious Life Spirituality The Clericalization of Monasticism =Thomas Merton and the Enneagram Directing the Third Week Volume 49 Number 2 March/April 1990 R~\'u~w~:o~ R~:~.l(mms (ISSN 0034-639X) is published hi-monthly at St. Louis Universily by the Mis-souri Province Educational Institute of Ihe Society of Jesus: Editorial Office: 3601 Lindell Blvd. Rrn. 42g: St. Lxmis. MO 6310g-3393. Second-class postage paid at St. b,~uis MO. Single copies $3.50. Subscriptions: United States $15.00 for one year: $28.00 Ibr two years. Other countries: US $20.00 for one year: if airmail. US $35.00 p~r year. For subscription orders or change of address. wrile: Rt~','ll~w I:oR RI~i.IGOUs: P.O. Box 6070; Duluth. MN 55806. POSTMASTER: Send address changes to R~:\'~:w rot R~:u~;mus; P.O. Box 6070; Duluth, MN 55806. ©1990 REview For REI,IGIOUS. David L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Mary Ann Foppe Editor Associate Editor Contributing Editor Assistant Editors Advisory Board David J. Hassel, S.J. Sean Sammon, F.M.S. Mary Margaret Johanning, S.S.N.D. Wendy Wright, Ph.D. Suzanne Zuercher, O.S.B. March/April 1990 Volume 49 Number 2 Manuscripts, books f~,r review and correspondence with the editor should he sent to R~:\'~:w vo~ R~:k~;~ous; 3601 I,indell Blvd.; St. la~uis, MO 63108-3393. Cnrrespondence abnut the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.: 1735 LeRoy Ave.; Berkeley, CA 94709-1193. Back issues and reprints should be ardered from R~:\'~:w FO;{ R~:LmtOUS; 3601 Lindell Blvd.; St. I,~mis. MO 63108-3393. "~Out of print" issues are available frnm University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major portion of each issue is also available on cassette recordings as a service fiw the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS . The desire for new life, new ideas, new expressions, new insights permeates the everyday existence of us all. Modern day advertising and the consumer economy of first world countries continuously search out the ways to sell products, not in terms of real needs, but in terms of in-duced needs for something new. Consumerism builds upon the human desire for the new, while at the same time offsetting the equally strong human tendency to remain comfortably entrenched in the familiar. The Church seasons of Lent and Easter confront us all with our de-sires for the new and with our equally strong tendency to remain firmly entrenched where we are. The dialogue between Nicodemus and Jesus in the third chapter of St. John's Gospel captures well the continuing ex-change between the Christian and God, clearly focused during these Church seasons. Approaching God out of a certain darkness in our lives, we seek new life and new growth, a new understanding of our faith, or a new sense of relationship with God and with neighbor. But when God starts indicating a dying to some familiar life patterns, when God starts pointing the way to "being born anew," we are tempted to laugh it .off, to claim we are "too old" to need that kind of change. Why not a little "renewal," perhaps a little "restoration," or maybe even an attempt to "recapture" past devotion or past grace (charism)? Any of these words seem to allow ias to keep some measure of control, to retain some-thing of the old and familiar, and yet to pray and give God a place. Rebirth--to be born anew--remains the challenge of Lent and Eas-ter. Rebirth means the dying and rising--the pattern of the paschal mys-tery- which we Christians celebrate in the daily Eucharist. More clearly in these Lenten and Easter seasons we come face-to-face with the most traditional faith concept--that it is the Spirit who brings to birth and who gives life, in our continuing personal growth in our life-in-Christ, in the life of our religious congregations, and in the life of our Church both lo-cal and larger. Our personal response to being born anew is taken up in the articles "Directing the Third Week" by Joseph P. Cassidy, S.J. and "The Theme of Joy in the Spiritual Exercises" by Joan Mueller, O.S.F. We are given new insight into our call and our response to new life in the articles "Will the Real Prodigal Son Please Stand Up?" by Christine Ere-iser, O.S.B. and "Redemption and Romantic Melancholy: Thomas Mer-ton and the Enneagram" by Suzanne Zuercher, O.S.B. "The Re-demption Kernel" by Dennis J. Billy, C.SS.R., presents a new theologi-cal approach in understanding dying and rising, with special application 161 169 / Review for Religious, March-April 1990 to religious life. Robert T. Sears, S.J., in his article "Resurrection Spiri-tuality and Healing the Earth," expands our vision about Jesus' resur-rection affecting the ecology of our whole world andso giving us the re-sponsibility of a new life-healing power. Finally those articles specifically dealing with renewal and transfor-mation in the congregations of women and men religious indicate the ar-eas of present struggle, the history of a sometimes laborious develop-ment, and the proposed costly future of new life. The various authors-- Stephen Tutas, S.M., Charles Reutemann, F.S.C., Anne O'Brien, gsic, and Lora Ann Quinofiez, C.D.Po and Mary Daniel Turner, S.N.D., de N.--invite us into seeing and knowing a life beyond renewal and trans-formation, a birth which only the Spirit can bring about for the future of religious life. May the joy with which the risen Jesus consoles us now become more richly our experience of new life. David L. Fleming, S.J. Resurrection Spirituality and Healing the Earth Robert T. Sears, S.J. Father Robert Sears, S.J., teaches in the Institute of Pastoral Studies at Loyola Uni-versity in Chicago. This article had its origin in a presentation made to the North American Conference for Christianity and Ecology. His address is 5554 S. Wood-lawn Avenue; Chicago, Illinois 60637. Those involved in ecology and those involved in a healing ministry are for the most part on two different tracks. The one is focused on a scien-tific study of evolution and the interdependence of creation, the other on individual hurts with little attention to environment. My own healing min-istry, on the other hand, has led me little by little to concern for the en-vironment. I began with attention on the individual, then was led to see family relationships into past generations as grounding present destruc-tive patterns. And only recently have I become aware that the environ-ment itself is affected by these destructive patterns and needs healing. Several experiences have brought me to this conclusion. In the first place, there is evidence that places are affected by what occurs on them. Barbara Shlemon, noted for her healing ministry, has observed the ongoing destructive influence violence can have on certain places. She felt called to build a healing center in Clearwater, Florida but over a year's time could not find a place. With two others she prayed for guidance and one member thought of Native Americans. They looked into the history of that region and found that it was the location of a war with the Seminole Indians where it is estimated that some 10,000 to 15,000 Seminole Indians died as we took their land. They had a service of reconciliation, asking forgiveness of the Indians for what our ances-tors did then. The very next day an ideal piece of land opened up for 163 "164 / Review for Religious, March-April 1990 them! It was as though God would not give the land till reparation was made for that violence. I will speak later of an instance in my experi-ence from Chicago. The civil war Camp Douglas lay between Thirty-first and Thirty-third streets and Cottage Grove. Some 6000 Confeder-ate soldiers died there in inhuman conditions, and when we went there to pray for healing, we found that prime property still overgrown and in ruins. Secondly, we have some experimental evidence that plants at least remember. Cleve Backster, an expert on the psychogalvanic skin re-sponse that is basic to the lie detector, decided one day to attach the elec-trodes to a tropical plant in his office. ~ He wondered if the plant would respond to cutting it. It did, but not as much as he expected. He then thought he would burn its leaves, and even at the thought the graph showed a violent response. The plant seemed to be able to anticipate his intended violence. He then set up a situation where plants could "wit-ness" a destructive action. Six people were selected and given numbers. All but one were instructed on their paper to go into the room, look at the plants, and leave. One was instructed to tear up and stamp on one of two plants in the room and then leave. Electrodes were attached to the remaining "witness" plant, and each person again went into the room. Only the plant "knew" who was responsible! There was no re-sponse for the five innocent persons, but when the culprit went into the room the plant responded vigorously, as if in fear. It seems to have re-membered. 2 Finally, Dr. Kenneth McAII, an English psychiatrist noted for his heal-ing ministry with family systems, was traveling by banana boat over the Bermuda Triangle (a place formed by an imaginary line between Miami, Puerto Rico, and Bermuda where for hundreds of years ships and aircraft had gone down without a trace) when the boat was caught in a terrible storm.3 In escaping south, one of the ship's boilers broke leaving them adrift. In his quiet leisure, he heard a droning outside. It wasn't the crew. Researching, he found that this was the place unfit slaves were thrown overboard so their owners could collect insurance money. As Genesis 4 said of Cain's killing Abel "Your brother's blood cries out to me from the soil," these souls were crying out from the sea. On returning to En-gland, Dr. McAI! got Anglican bishops in various places to celebrate Eucharist for those who lost their lives in an untimely way in that place, and later the Bermuda Anglican bishop did the same. For five years be-tween that celebration (in 1977) and his book (1982), there had been no reported accident in that region. Resurrection Spirituality We are dealing with incidents that are hard to repeat scientifically, but such evidence supports a view of the world as living and responsive to what occurs on it. Much like humans who are God's most developed creatures, the earth seems to be marked by past experience. Can it be healed? What implications might result for the earth if humans under-stood how to assist in this healing? It is my conviction that a deeper un-derstanding of the resurrection of Jesus would help us bring healing not only to humans but also to the earth. I will begin by relating creation-centered spirituality to a focus on resurrection. Resurrection-Centered Spirituality A recent focus on the importance of celebrating creation and joining its creative impulse is the work of Matthew Fox: Creation-centered spiri-tuality (see his Original Blessing: a Primer in Creation SpiritualiO, (Bear & Co. Inc., 1983). Fox sees traditional spirituality (which he terms Fall/ Redemption spirituality as instanced in Augustine, Thomas h Kempis up to Tanqueray) as dualistic, focused on the danger of sensuality and earthiness and on the need for ascetical restraint. He argues for another tradition which he finds in the Yahwist, wisdom writers, lrenaeus, Eck-hart up to Teilhard de Chardin, which is basically positive toward crea-tion. In his view Fall/Redemption spirituality sees little value in science, focuses on original sin and its effects, encourages detachment from the world and moral self-control and awaits the end of the world rather than its transformation. Creation spirituality, on the other hand, welcomes the discoveries of science as revealing the creator, focuses on the blessing of creation and our God-given commission to care for it, moves beyond moralistic negation of human action to a sense of communion with na-ture, and believes in the ultimate goodness and creativity of the cosmos. He wants to move beyond a focus on guilt to a focus on spiritual growth. He presents four stages from the work of Eckhart: befriending creation, befriending darkness, befriending creativity or our inner divinity, and be-friending new creation and universal compassion. I found myself in tune with those goals, but not with Fox's negation of the Fall/Redemption tra-dition. It gradually dawned on me that those very goals are restored to us through the resurrection of Jesus. Let me explain. It was Teilhard who turned our attention first to many of these themes. When he was in the novitiate, he told his director about his de-sire for both spirituality and science, and his wise novice director encour-aged him to pursue both, believing that God would somehow bring them into unity. His focus on evolutign did make theologians suspicious that he was neglecting original sin. In response he wrote an appendix to The 166 / Review for Religious, March-April 1990 Phenomenon of Man explaining that evil was discoverable at every level of evolution, even though he chose not to speak of it for the sake of clar-ity, There is the evil of failure and disorder in adjusting and emerging, the evil of decomposition of the present to make room for the new, the evil of solitude and anxiety (especially for humans) in striving for con-sciousness in a dark universe, and the evil of growth itself--the constant struggle to make progress against the inertia and resistance of the pre-sent state. Whether further there is an excess of evil, stemming from an historic tragedy, he declines in that study to say. What he does persua-sively illustrate is that humans emerge as a higher consciousness within an evolving universe filled with seeds of new creation. We must choose, and in choosing we bring creation with us for better or worse. By our choices we develop a human "layer" of evolution, a noosphere, that af-fects everything. We create culture and "history," and we, in turn, are influenced by that history. We need only look at our technological world which drives our days with given hours and our attention with narrowly determined tasks to see how we are formed and informed by our crea-tions. Yes we are faced with new possibilities and creative challenges, but new creation is conditioned by the patterns we have grown accus-tomed to: our compulsion to consume and to live by an ever increasing standard of consumption. What will empower us to change? It is this awareness of historical conditioning that makes me take more seriously than Fox seems to the doctrine of original sin. Granted the doctrine as developed by Augustine needs reconsideration, still its roots are the biblical insight that our evil choices have a history. It is not enough to change our present attitudes because the present is conditioned by the choices made in our past. Our ancestors need healing and the earth affected by our ancestors needs healing. Joy in creation cannot accom-plish the earth's healing alone. We need redemption, yet a redemption that does not separate us from the earth but empowers us to purify the earth and bring it into wholeness. Redemption must be more than per-sonal. It must extend to the whole of creation. The resurrection of Jesus changed his sinful, unreliable disciples into a powerful community of com-passion. Can we expand our view of the resurrection to include its power to restore the earth? Let us see. Stages of Salvation History Both Freud and Jung worked on the assumption that the growth of the individual in a speeded up way goes through the stages of evolution-- from emergence out of water to the unfolding of human physical and psy-chological life. This evolutionary view need not be seen as contrary to Resurrection Spirituality/167 creation, since God's creativity is always required. It simply describes how God creates. What I have found is that human spiritual growth also recapitulates the stages of salvation history, and it is only in light of sal-vation history that the resurrection as its culmination can be fully under-stood. I have found five such stages culminating in the death/resurrec-tion of Jesus as the goal of the process: initial faith (Yahwist), familial faith (Elohist/Deuteronomist), individuating faith (Exilic prophets and Job), communitarian faith (foreseen in Isaiah 53, first lived in Jesus) and mission faith (revealed in Pentecost).4 Let us begin with individuating faith. Ezekiel 18 cites the saying: "You have heard it said that the fathers have eaten sour grapes and the children's teeth are set on edge." It then goes on to say: "That will no longer be said in Israel, for the children are mine as well as the fathers." They had been living by a so-called "conditional covenant" that af-firmed: "if you keep my law, then you will be my people." That cove-nant, Yahweh affirms, they have broken (see also Jr 31:32), and it is ab-rogated. Yet in this breakdown there is a breakthrough of a promised "new covenant" when Yahweh says: "I will put my Spirit within you and make you live by my statutes" (Ez 36:27). lndividuating faith, then, is a breakdown of human effort and a turning of each individual to God's initiative. I experienced this personally through a period of depression while studying theology in Germany. I began studying Freud to get some understanding, but was still depressed. Then one author led me to Isaiah 43:18 (written during the Exile): "remember not the events of the past ¯ . . See I am doing something new." In other words, healing would come from God's present creativity, not from my efforts to re.pair the past. From that central breakthrough (Israel's and my own), I saw that mere keeping the law (familial faith) was no longer enough. In that stage "The sins of the fathers/mothers are handed down to four generations (and more in my experience), the blessings to a thousand" (see Dt 5:9f, Ex 20:5-6 and so forth). In other words the patterns of history are handed down for better or worse till there is a collapse of human efforts and an inbreaking of God's new creation. Even before that concentration on hu-man cooperation through law, there is (in the Yahwist, Gn 2-3, 12:1-5 and others who wrote in the time of David) a focus on trusting Yahweh in order to find life. That universal trust, however, gave rise to intermar-riage and distortion of faith in Yahweh (as it can do whenever we lose the specificity of our faith) and so encountered the prophetic challenge of the Elohist and Deuteronomist. We see the result of even this human "161~ / Review for Religious, March-April 1990 effort in their Exile. Once we turn to Yahweh's spirit ourselves, we need to find the spirit in others. This we do by the forgiveness of enemies which I believe we find first only in the ministry of Jesus, though it was foreseen and for-gotten in Isaiah 53--the suffering servant. This stage of unconditional forgiveness allows us to remain faithful even to unfaithful partners (as Jesus did with Israel) and so to die that others might live. It forms the basis for the compassionate community that Matthew Fox envisioned. And finally, the actual gift of life in union with God releases a new communal reality through the Pentecostal power of the Spirit. Through the Spirit Jesus' death/resurrection builds a living, self-giving commu-nity that is open to all and to all creation. I contend that it is through this transformation of humanity that ultimately the earth itself will be trans-formed. The ground and goal of this development is God who raised Christ from the dead. The norm of who God is is not creation alone, but the life/death and resurrection of Jesus. "Who sees me sees the Father" (Jn 14:9). God's suffering love surrendered his own Son for us, and through Jesus' response of self-surrender the Spirit of self-giving love is sent and revealed. God is revealed as a community of self-giving love in this world-forming event. This pattern of stages is fully revealed in Jesus, but is lived out cy-clically. Individually or communally we can have a breakthrough to a new stage but then regress to a previous stage. This, I believe, is what happened in the Church. With the failure to convert Israel, the message of Christ went to the gentiles who were not prepared with the solidarity of a thousand year history. The gifts of the Spirit led to factions as we see in the Corinthian community and in the Didache. The central gift of the Spirit of forgiving love that builds the self-giving community was su-perseded by the need for institution and discipline (my "familial stage"). Structure and control replaced healing as focus of attention. As in Jesus' time, I believe we are again emerging from the familial stage of development to recognize again our need for forgiveness and healing. Healing the Human Family In order to understand the healing brought by the resurrection, we need to look at sin in history. The Yahwist, who first wrote of the sin of our original ancestors, did so by first looking at the sin of his day (the time of David). It was a time of domination and exploitation, of loss of faith in Yahweh because of the multiple marriages of kings like Solo-mon, of alienation of families torn by strife. If Yahweh was all good, Resurrection Spirituality 169 how could this happen? The Yahwist concluded (see Gn 2-3) that ~t was due to a freely chosen loss of faith in Yahweh. Humans were the culmi-nation of Yahweh's creation, formed from the earth, given the power to name (and so direct) creation and the commission to subdue the earth and bring it to order. All creation served humans, as humans served God. But they chose their own way and not only did they hide from Yahweh, but they also blamed and were alienated from one another. God gave as pun-ishment that Adam would dominate his wife and the woman would cling to her man, and the earth would be hard to till and not graciously yield crops. The Yahwist was symbolically telling the story of sin. Humans were given care for the earth, but when they turned from God, the source of creativity, they could only use power, dominance, and force. Further, this beginning continued in history. Cain doubted his accept-ability, envied and then killed Abel. Domination and enmity, social and sexual sin were handed down generation to generation to the Yahwist's own day. His solution was a return to trust in Yahweh as Abraham did (Gn 12: 1-5). But as we have seen, Israel proved incapable of such trust. God's Spirit was promised "to make them keep God's Law," but cen-turies passed. A similar envy and hatred of one gifted by God led to Je-sus' death. The heritage of sin exploded around him. The earth quaked and shook the foundations, as though being exorcized from an ancient wound. What began its healing was not a simple trust in God's good-ness. It was Jesus' willingness to forgive and trust God while suffering the effects of human sin. Such generational patterns, we find, change only when they are understood, compassionately borne, and forgiven. This is how we can view Jesus' resurrection. As human he inherited his nation's sinful temptations (see his baptism "to fulfill all justice" (Mt 3: 14-5) and his temptations which were like those of Israel). Yet he re-sponded with a surrendered trust in God. Under God he showed he had "authority" over storm and sea, and over the fig tree. Yet he freely bore the hatred of the Jewish leaders and Romans. His death culminated a life of trust in God, and through his resurrection he "sent" the Spirit to con-tinue this new life with his disciples. What Adam was called to and lost by distrust, Christ restored not on the basis of the old creation, but by the "new creation" through his resurrection. The world is restored to God's favor not by a return to the past (creation), but by a reconciling call from the future--the resurrection. It is important to understand the resurrection as such a restoration in this world. The Resurrection Firstly, the resurrection is an event in this world. It is not uncom- 170 / Review for Religious, March-April 1990 mon to imagine the resurrection as Jesus' reward.apart from this world. He has made it and motivates us to try harder. Scripture presents a very different view. Peter's sermon in Acts points to the gift of the Holy Spirit as the sign that Jesus has been made "Lord and Messiah" (Ac 2:36). The resurrection meant that Jesus was made Lord over the whole earth. As Paul put it: "God . . . put all enemies under his feet" so that he in turn can subject all to God "that God may be all in all" (I Co 15:28). This is expressed in the earliest Creed: "Jesus Christ is Lord" (Ph 2:11). Far from separating Jesus from the world, the resurrection unites him to the world in a new sovereign way to bring everything to its intended goal of the kingdom of God. Secondly, the resurrection is a now event. A second misconception is that the resurrection is a past event rewarding Jesus. In the resurrec-tion Jesus returns to God and opens creation to union with God. Since God's Time is an eternal now, the resurrection is also an eternal now. That means it touches all time and all space. It affects the heart of every creature with a deepened and more absolute hope. It is not a particular event that we canlocate in a particular space and time. It is an event that transcends our concept of space and time, and is universally available if we but call upon the Lord. Thirdly, it is not merely spiritual but also bodily. All the apparitions point to bodily aspects: eating fish, touching his side or clinging to him, seeing him though some doubted. The resurrection is, as Teilhard might say, a new phylum in our world, the basis for building all believers into a new Body, a new family that is based not on blood ties or cultural ties, but on faith in Jesus as Lord and on the power of God's Spirit. Since it is a bodily event, it also penetrates the depths of bodiliness and so of the earth. As Colossians says, "It has pleased God to make absolute full-ness reside in him, and by means of him to reconcile everything in his person, both on earth and in the heavens, making peace through the blood of his cross. "( !: 19-20). Fourthly, therefore, in Jesus' resurrection the whole of creation has a new beginning, a new creation. This is the ultimate ground of spiritual healing. Spiritual healing is not simply a repairing of wounds, like re-parenting because of wounds from one's parents. It is actually creating anew. As Isaiah 43 taughtme: "Do not look at what is behind, behold I make all things new." I realized that healing came from looking at God's ever present creativity, not at one's problems. God's love heals our basic distrust. God's love gives us power to forgive rather than re-bel against our heritage in the familial faith stage. I have come to see Resurrection Spirituality that Jesus' resurrection restores our link to the creativity of God. He is the 'new Adam" (1 Co 15:22), the ground of our new family in God. He is also the one who fulfills God's command to Adam--increase and multiply, subdue the earth and bring it into order. As Lord, Jesus has this power to create anew in right order. It was Teilhard who called our attention to three basic principles of ongoing creation or evolution: differentiation, increasing interiority, and deepened community. Every new stage of evolution--molecules to life to sensation to thought--shows increased complexity or differentiation, increased self-activity or freedom, and all this in a total unity. If resur-rection is the final point of creation, a new creation from God, does it show these principles to the highest degree? It does. The Spirit from God gives each a "different" gift "for the building of the body." Differen-tiation and community are both increased as we see in the free sharing with the community that occurred in response to the Spirit in Acts. And the Spirit frees us to our deepest truth. The resurrection is a life at work in our deepest depths calling us through intimacy with Jesus, the Spirit, and our loving Creator. Finally, it is through sharing in the resurrected life of Jesus that we share Jesus' Lordship and power to heal. The miracles of Jesus (show-ing his power over materiality) are expressions of the same power that raised Jesus from the dead. We are to do "even greater works" (Jn 14:12). Jesus' power over the storm at sea (Mt 14:22-33) and over the fig tree (Mt 21:18-22) are not presented as unique to him. Jesus com-plains about their "little faith" and says if they had faith as a mustard seed they could say to the mountain "go into the sea," and it would obey. "If we die with Christ," Paul says in 2 Timothy 2:11-12, "we shall also live with him; if we hold out to the end we shall also reign with him." Andagain in Romans 5:i7: "If death began its reign through one man because of his offense, much more shall those who receive the overflowing grace and gift of justice [grace from Jesus' resurrection] reign through the one man, Jesus Christ." The disciples are to share Je-sus' rule which extends not only to believers but to the whole world (the whole universe). We share this rule not by our own power but as chan-nels of the Spirit--the resurrected power of Jesus, 'for without me you can do nothing" (Jn 15:5). Thus, in the scriptural view, the gifts that were meant for humans from the beginning of creation--union with God, rule over the earth that would respond fruitfully, partnership between men and women and the power to bless their offspring--were lost through Adam and Eve's sin 179 / Review for Religious, March-April 1990 but restored through the death/resurrection of Jesus. We are to live now in the power of the resurrection or new creation, not just by union with world creativity. Resurrection differs from creation in that it is centered in a personal relation to Jesus (whether explicitly confessed or implic-itly lived through love) and has at least the following characteristics: a commitment beyond feeling (as revealed in Jesus' death in fidelity to God), creative community beyond failure (as seen in his disciples' re-newed community), wholeness beyond perceived disintegration (as seen in their power to heal), and the ability to face death through trust in God's indestructible life. All these are qualities of Jesus' resurrection Spirit as seen in Scripture. But the central difference, in my view, is that creation focuses on the beginning, unaffected by historical choices (an "original blessing"), whereas resurrection restores a new beginning by forgiving and healing actual historical choices and their effects. The stages that Matthew Fox finds in spiritual growth (befriending creation, befriending darkness, accepting inner divinity, cocreativity) almost par-allel the historical stages I discovered (trust and familial being creation, individuating faith opening to darkness, communitarian releasing crea-tivity in relationships, and mission caring for all and the earth). Only he omits the historical grounding. What Jesus' resurrection does is make his-torically real those goals. Jesus took our death-bringing choices on him-self, and in God empowered a new beginning for those who believe and receive forgiveness. All creation "waits" for that freedom of the chil-dren of God, Paul says in Romans 8:20. It is consigned to futility (or emp-tiness) for the sake of that hope. This resurr._ection power is already at work in us (Col 3:1 ). How can it help us become instruments of healing the earth? Healing the Earth If we are meant to live by the power of the resurrection to reconcile, order, and heal, we need to know the principles of such a life. Firstly, we need to be oriented to Jesus' victory. The resurrection brings creation into union with God. Jesus became human and since all humans are united with all creation, his death/resurrection brings crea-tion into union with God's own life. This cannot be lost. The universe is fundamentally saved though we cannot be sure how this transforma-tion will actually work itself out. Healing prayer is grounded in this truth, and seeks Jesus' guidance for how to cooperate with the saving of the earth. Secondly, our power to envision and imagine needs to be trans-formed by this vision of God's kingdom. What we believe affects what Resurrection Spirituality / 173 comes to be. Belief is not a surface act of mind alone, but also includes feeling, will, and imagination. Jesus' initial proclamation was "Repent and believe the good news." Repent meant "change your mind, believe the good news." Healing prayer is often unsuccessful because we do not expect and envision the hoped for change. For example, we might pray for a friend to be healed of an illness, yet go on complaining about how he or she suffers. We are attending to the sickness, not envisioning her getting well and thanking God for it. The conversion we most basically need is to trust God's love totally, We are channels of God's creative light, but if our minds are filled with worries and fears, what we are ac-tually believing is that the worst will happen. It is a spiritual law: what we believe is what we cause. We need God to change our faith, to help us believe that God wants and can bring good to the earth, and that we are given the power to pray for this. An example may help. How many times have we not prayed for good weather with little effect? Perhaps we did not have sufficient faith for such a large project. We may have to start smaller--say with our gar-den- in order to be convinced about the power of such prayer. Or per-haps we don't really believe we have such power with the weather. "That's God's domain," we may have been told and believed. Jesus' disciples were shocked when Jesus commanded the storm to be still, but he c6rrected them for their little faith (Mk 4:40). A number of cases show that we do have marvelous power under God. In a talk on healing the earth (given at the annual conference of the Association of Christian Therapists, San Diego, 1982) Barbara Shlemon told of a prayer for just that purpose. She and several others were giving a healing retreat for sev-eral hundred Native Americans in Montana when a tornado was spotted heading directly toward their camp. Not wanting anyone hurt they thought of disbanding, but decided first to pray for guidance. The way they were graced was to ask the Bishop to say a prayer for God to turn aside the tornado and let only a slight rain come to water the ground. Al-though he was not used to this kind of prayer, the Bishop complied, and then went on with the healing Mass. That is exactly what happened. Only a slight rain fell. The incident may not have received notice if a journal-ist had not been present, with the result that the next morning's head-lines read "Tornado divides and misses a healing service and then comes together again." Needless to say, the Bishop was quite impressed (he had said after the Mass "One does need common sense"). Many other examples could be given.5 Thirdly, what heals is God's love. The more we are filled with God's 174 / Review for Religious. March-April 1990 love and forgiveness, the better channels we will be for all sorts of heal-ing, including that of the earth. If we harbor resentment or judgments against others, we block the power of God's healing. Many instances could be given, but the one that comes to mind was given by Fr. Jim Burke, O.P. in a retreat. He was in a retreat where people shared con-version experiences and one sister spoke of getting to like Detroit after harboring a dislike for many years. Fr. Jim felt her words like a knife. Whenever he thought of bad examples of cities, Detroit came first to mind. In the repentance service he asked forgiveness for his condemn-ing attitude toward Detroit and asked for God's view. The result was that in the next few years he had fifty invitations for missions or retreats in Detroit whereas before he had almost none. Forgiving love opened the way for God's love to work. As we pray for the earth, we need to ask for God's forgiveness of those who exploit the earth, and for ourselves who in many ways have hurt the earth unawares. It is not resentment and bitterness that heals, nor discouragement, but forgiving love and faith. Fourthly, we have found that blocks may often be from the past both in individual healing and in healing the earth. As I mentioned earlier, places seem to remember what has happened on them and similar evil seems to continue. A group of us were led to have a Mass said for the civil war dead from Camp Douglas in Chicago, and to pray for the camp grounds. We found through history that some 6,000 Confederate soldiers died there in inhuman conditions, and the place of the actual camp (be-tween Thirty-first and Thirty-third and Cottage Grove in Chicago, a very suitable piece of land for building) was still a waste land after more than 100 years! We felt many of the dead did find release. We wondered what affect it might have on the land, and now three years later we passed by and saw a new housing complex being built there. I mentioned Dr. McAll's prayer for the Bermuda Triangle, and the five year freedom from incidents. He has many similar examples. We have been led to pray for such events as the Alamo (and the enmity between Spanish and Whites affected by that battle), the different sides in the Northern Ire-land dispute, several areas in Chicago with Mafia and Satanic connec-tions, divisions in Livingston, Kentucky, and similar areas. It may well be that the root of a present misuse or exploitation stretches back to an original hurt (like the killing of the Seminole Indians), or to injustice per-petrated by the Church (like the witch trials of the sixteenth and seven-teenth centuries). In sum, we have found that the same principles that apply to healing of persons apply also to healing the earth. Psalm 115:116 says: "Heaven Resurrection SpiritualiO, / 175 is the heaven of the Lord, but the earth he has given to the children of men." Nature is also given into our care as well as other persons. The earth is given to us to learn to love. As children teach us our sin by how they are affected by it, so God seems to let the earth be devastated so we will see our own inner devastation that causes it. But Jesus has come to restore to us power through his resurrection and Lordship to pray for its healing. Whether we will choose to restore the earth or exploit it has been given to us to decide. Implications for Us What are some implications for our own care for the earth'? Firstly, true prayer is helped by being informed.6 Agnes Sanford found out about the San Andreas fault in order to pray for it, how the earth must swell to create new land, how a division of the.earth falls along that fault. She prayed not to stop movement (that would have caused problems else-where), but that the tremors would be many and slight so that no destruc-tion would occur. If we want God to heal the earth, it helps to know what to pray for. Should we pray for the leaders of nations to realize the im-portance of their land? For the leaders of firms and their relation to the health of the environment? Ask God for guidance. Secondly, we need to grow in awareness of the power of healing prayer. Each of us will be led differently to experience God's love and forgiveness, and begin to pray for small things. Rest in God's love, en-vision that love and light radiating out into your selected place (a flower, garden, bird, and so forth). Envision with love and gratitude the healed condition you anticipate (a healthy flower, garden, and so forth), and fi-nally thank God. If nothing happens, you can check a number of things: your faith (are you convinced God wants this? that God wants to respond to your prayer?), your attunement to God's plan for this area, its appro-priateness with regard to other things (for example, not to pray for a good day for a picnic when the earth needs rain). God is infinite creative love and Jesus has been given "all power" to bring the earth to order. We are Jesus' instruments, so prayer will be effective if we have learned to become channels. Thirdly, you may expand your concern to some place like a city or church. Agnes Sanford was led by one lady to pray for cities. You may pick out city hall (quite a challenge in Chicago, but we have been try-ing). Visualize God's love bringing peace to that place, reconciling dif-ferences. We can waste our energy complaining because what we attend to is what we cause. We need to develop a constructive attitude of trust in God's Spirit and pray with a vision of peace being given. "176 / Review for Religious, March-April 1990 There may be some particular issue that you are led to pray for. One of our group worked at Edison, and found his particular office rife with competition and discord. He did not even want to go to work. As we prayed we were led to pra}, for Thomas Edison himself who had no re-ligious faith and was disillusioned and angered by conflicts and compe-tition around the use of electricity. We prayed for him to be healed and opened to trust in God, to forgive and be forgiven and for the corpora-tion he began to be freed from that attitude. There has been relief in my friend's office, but long term change can require ongoing prayer. Or we may be concerned about the loss of small farms and the ex-ploitative policies of insurance companies that have received the land. We may not know how to.pray for such complicated issues and can best leave them in God's hands, always ready to do what we are led to do. We can pray God's light into these lands, and God's protection. I was asked by some members of the Association of Christian Therapists to go out to their land and bless it, and pray for any traumatic events (Native American or otherwise) that occurred on it. I was more than happy to do that knowing the many instances where such prayer has helped, though in most cases we don't see the results for some time. Conclusion As Psalm 115 says: "Heaven belongs to the Lord alone, but he gave the earth to humans." We have misused it, appropriated it for ourselves, as the parable of the vineyard says, and even killed God's Son, but we have not been left without resources for healing. Through the power of the Holy Spirit in Jesus' resurrection we can cooperate in God's ongo-ing creative work. We pray daily: 'Your kingdom come, your will be done on earth as it is in heaven." In heaven God rules. On earth we pray that God may also bring life, peace, order and justice, but it cannot be done except through many who make themselves channels of God's love. Agnes Sanford likes to use the example of the light bulb. God is the power source, Jesus the transformer, but there will be no light unless we light bulbs are wired to Jesus and ultimately to our triune God. Further, one light can light a room, but if we want to light a house or a city ,we need many bulbs. God has entrusted the earth to us and given us the en-ergy. We still have to understand how creation works and how it is healed, and we need to become ever more fully united with God's crea-tive power. Resurrection Spirituality / "177 NOTES ~ See Peter Tompkins and Christopher Bird, The Secret Life of Plants (N.Y.: Avon Books, 1973), chapter I. -' Ibid, pp. 24-25. Backster admitted the plant could have picked up guilt feelings in the culprit, but since it was for science he likely had none. 3 See his Healing the Famil\' Tree (London: Sheldon Press, 1984), pp. 59-61. 4 See my "Trinitarian Love as Ground of the Church," Theological Studies, vol. 37, no. 4, Dec. 1976, pp. 649-679 where I develop this argument, and "Healing and Family Spiritual/Emotional Systems," Journal of Christian Healing, vol. 5, no. I (1983), pp. 10-23, where I apply the five stages to healing family systems. 5 See Agnes Sanford, Creation Waits (Plainfield, N.J.: Logos International, 1978) for several of her examples. 6 See W. R. Parker and E. St. Johns Dare, Prayer Can Change Your Life (Prentice- Hall Inc., 1957) where they give results from three self-chosen control groups-- prayer only, therapy only, and prayer and therapy--and found that the prayer and therapy group improved by far the most. and prayer alone the least! They concluded that psychology (understanding) was needed to guide the prayer. Bang! Bang! "Yeah!" The miniature cowboy (or was it a cop? Scandalous play, whichever) said to his tiny victim, who wouldn't stay still, "'When you're really dead, you're dead for life." And I thought of a seed in the ground And a stone rolled away in a garden and "Out of the mouths of babes." Clarita Felhoelter 3105 Lexington Road Louisville, KY 40206 The Third National LCWR-CMSM Assembly Stephen Tutas, S.M. Father Stephen Tutas, S.M., finished his term as President of the Conference of Ma-jor Superiors of Men Religious at the time of the August 1989 national assembly about which he writes. Previously he had served as the Superior General of the So-ciety of Mary (Marianists) in Rome. His address is Marianist Formation Center; 22622 Marianist Way; Cupertino, California 95014, The Leadership Conference of Women Religious and the Conference of Major Superiors of Men Religious held a joint national assembly in Lou-isville, Kentucky, August 19-23, 1989. Over one thousand participated in this historic discussion of the future of religious life. What was spe-cial about this meeting was that it was a gathering of leaders of the esti-mated 130,000 women religious and 30,000 men religious at the service of the Church in the USA and beyond. What was also significant was that the discussion of the religious life of the future was placed in the context of our Church and society. It was not an in-house discussion, but a reflection on the future of the world and the Church and the response of religious to these anticipated changes. We viewed the challenging movie "Global Brain" and listened to stimulating presentations and reactions. Besides the women and men re-ligious, Mrs. Donna Hanson spoke from the perspective of a lay person while Archbishops Thomas Kelly and Pio Laghi represented the official local and universal Church. The greatest strength of the assembly, how-ever, was the quality of sharing that took place at the 119 round tables as the participants expressed their thoughts about where they are going-- and where they want to go--as women and men religious at the service of the Church in the USA. 178 The Third National LCWR-CMSM Assembly / 17'9 Charles Reutemann, F.S.C., described the process well: ". not so much of identifying something new but of grasping firmly the signifi-cant strands that have emerged and are emerging over the past twenty-five years . " Reports of the table discussions were gathered and col-lated, leading up to consensus on ten "transformative elements for re-ligious life in the future." And because the most important part of any meeting is what comes afterwards, the last session of the assembly was devoted to a table-sharing of planned follow-up. As Robert Schreiter, C.PP.S., pointed out ". if we are to be faithful to our tasks in lead-ership, and engage in more than a maintenance ministry, then look into the future we must." The assembly was an inspiring experience of looking back with grati-tude and of looking forward with hope, anticipating changes in the world around us. For me, it was another occasion to thank God for the grace of living at this time in history. As the assembly came to a close and I completed my term of service as President of CMSM, I looked ahead to a new phase in my life. I continue a very active ministry with women and men religious of many communities besides my own Marianist com-munity, and I also pray and reflect with many diocesan clergy and laity in the context of spiritual direction and retreats. Accordingly, my first act after the meeting was, as always, to pray and reflect about what I had seen and heard. Then I decided to offer this summary to others. When the tri-conference commission on religious life and ministry met for the first time this past February, two tasks were determined: the clarification of the identity of religious life and the promotion of collabo-rative ministry. Both objectives were emphasized at the LCWR-CMSM National Assembly. In fact, they seemed to be fused into one in the un-derstanding that religious in the future will be recognized precisely by their commitment to collaborative ministry in the local church. In this regard I found the observation made by Charles Reutemann especially significant: "Of special interest today is the phenomenon of lay partici-pation in founding charism., what seems to be demanded today is that bonding between lay and religious be one of a common spirituality, a ba-sic Christian spirituality of mission modified by the unique focusing of a congregation's special founding charism . . . a shared vision focused on a common ministry." To be ecclesial means to b~ collaborative, to have a sense of belong-ing to a larger community, to recognize that each person brings a unique gift to the group as a whole. Religious life, with the emphasis on spe-cific charisms, is built on the realization that each person is gifted and Review for Religious, March-April 1990 that a dynamic community is one that calls forth the gifts of every mem-ber. What religious try to do in their own communities--recognize and affirm giftedness--is applicable to the larger Christian community. Donna Hanson used the image of a relay "where people work together helping each other toward the community's common goal." Relays "re-quire planning, patience, and practice. Relays demand teamwork . . . could we also discover new ways of supporting our team members in their vocations to marriage, the single state, religious life and ordina-tion?" What will be the specific contribution of religious life to the Church of tomorrow? The LCWR-CMSM assembly gave the strongest endorse-ment to three features: women and men religious will be prophetic, con-templative, with a preferential option for the poor. These are not exclu-sive properties of religious. All the baptized are called to belong to a Church that is prophetic, contemplative, with a preferential option for the poor. Donna Hanson called for a new agenda: "We on the relay team must expand our Church agenda from a preoccupation with A, B, C-- abortion, birth control, and celibacy--to a more comprehensive com-mitment to D, E and F-- debt, environment, and family." This church-in-the-world emphasis is very promising for religious life and for the Church as a whole as we move into the twentieth cen-tury. It was good to hear Archbishop Laghi speak about a Church in the USA that is vibrant and still growing, and to hear him echoing the words of Pope John Paul II about religious life at the heart of the mystery of the Church. He reaffirmed the desire of religious to be on the cutting edge and to be prophetic and also challenged religious to find new mea-sures to meet the needs of ttiese new times. While some focus on the de-cline of numbers and the aging of religious, Archbishop Laghi chose to remind the religious that much more remains to be done. The climate of the meeting was remarkably positive, but not unreal-istic. Recognizing that attitudinal change is always difficult, the partici-pants saw the need for intensified ongoing formation as we move into the twentieth century. They also saw that the most significant changes would take place in communities and in the Church through incultura-tion. Change does take place most dramatically through the incorpora-tion of new members. There is need to reach out more effectively to blacks, native Americans, Hispanics, Asiatics, and also to others who are at present marginalized from church and society. But Robert Schrei-ter also issued a warning: "American Catholics' demand for a partici-patory model of leadership in parishes, coupled with the growth of lay The Third National LCWR-CMSM Assembly ministries, will result in a great deal of energy expended on intramural strife over issues of power and authority . There is great tension involved in striving to build a Church that calls forth the gifts of every member. Shared responsibility is a marvelous ideal, but not easily realized. But as I reflect on this, I am encouraged by looking at where we have come from and where we are going today. Our hope for the future is always based on our experience of God at work among us in the past. The tri-conference retirement project is a great ex-ample of ecclesial collaboration. The tri-conference commission on re-ligious life and ministry is a promising new structure in the Church. The ongoing collaboration between LCWR and CMSM regionally and nation-ally is an important witness. Looking forward to the year 2010 means that we are dealing with four five-year plans. Only a great belief in the value of religious life and the power of the Spirit at work among us enables religious to accept the mission to be messengers of hope in the Church today. The assembly statement was a commitment: "We will nourish these transformative elements for religious life in the future." They were ten in number, arranged in the order of priorities. The first three are these: 1. Prophetic Witness Being converted by the example of Jesus and the values of the gos-pel, religious in the year 2010 will serve a prophetic role in church and in society. Living this prophetic witness will include critiquing societal and ecclesial values and structures, calling for systemic change and be-ing converted by the marginalized with whom we serve. 2. Contemplative Attitude Toward Life Religious in the year 2010 will have a contemplative attitude toward all creation. They will be attentive to and motivated by the presence of the sacred in their own inner journeys, in the lives of others, and through-out creation. Recognizing contemplation as a way of life for the whole Church, they will see themselves and their communities as centers of spiri-tuality and the experience of God. 3. Poor and Marginalized Persons as the Focus for Ministry Religious in 2010 will be investing their resources in direct service with and advocacy for structural change on behalf of the poor and margi-nalized. They will minister where others will not go. Their own listen-ing to and learning from the poor and marginalized will shape all aspects of their lives. The other transformative elements, without commentary, are: 4. Spirituality of Wholeness and Global Interconnectedness Review for Religious, March-April 1990 5. Charism and Mission as Sources of Identity 6. Change of the Locus of Power 7. Living with Less 8. Broad-based, Inclusive Communities 9. Understanding Ourselves as Church 10. Developing Interdependence Among People of Diverse Cultures. While all ten are important, the first three received the strongest sup-port from the assembly. Preliminary to being a prophetic witness is the openness to conver-sion. It is interesting that religious are calling themselves to a continu-ous change of attitude. This change will come about as religious reflect on the example of Jesus and the values of the gospel. I found the words of Graciela Volpe, R.S.C.J., very helpful: "By their charismatic and prophetic vocati6n, religious men and women are called to capture and interpret the signs of the times, the demands of God in each historical moment. This requires letting oneself be led by the Spirit, opening to the Spirit of God, an entrance on the road of discernment, a humble and sin-cere search for the call of God in each situation in the complexity of events. ' ' It is also interesting to note the closing words of the first transfor-mative element. People are converted not only by meditating on the gos-pel, but also by associating with the marginalized with whom they serve. In the third transformative element, we are reminded that listening to and learning from the poor and the marginalized will shape all aspects of our lives. Many of us are just beginning to learn what this means. But as any-one learns and shares, others in the community also learn. Perhaps this is the most striking feature of this transformative ele-ment and in fact of all the priorities, namely, that being prophetic is not something peculiar to religious life. The entire Church is called to be pro-phetic. Religious recognize that they are called to contribute their aware-ness of what it means to be prophetic. Their mission is to lead by exam-ple. This is what it means to be on the cutting edge. Religious are called to be outspoken in word and in lifestyle. This call to be prophetic prompts two basic questions: How do we critique societal--and ecclesial--values and structures? How do we call for and facilitate systemic change? Charles Reutemann commented: "As we look at religious life, in its lifestyle and varied ministries, and the spirituality which motivates it, can we say that we need more than ever to be prophetic, to continue to offer a radical criticism of the social and political injustices in our society, in housing, schooling, racism, and so The Third National LCWR-CMSM Assembly / "11~3 forth, and to bring a contemporary vision of the beatitudes and gospel message that will energize a confused and disheartened people?" Being prophetic goes hand in hand with being contemplative. It is important to note that the contemplative attitude we want to develop as religious communities and as Church is toward all creation. We see the need to step back from contemporary activism even while being intensely apostolic. We need to be attentive to the presence of the sacred first of all in our own journeys, and then in the lives of others. As we see God at work in our own lives, we are able to see God at work in the lives of others. Our awareness of how God is at work among us is the key to both ministry and community. Contemplation is a way of life for the entire Church. But religious, individually and corporately, are called to be centers of spirituality in the Church and to be expert in being able to share the experience of God. Once again we see that religious life in the future is to be characterized not so much by what religious do, as by how religious live. In being prophetic and contemplative, religious are inspired to reach out to the poor and to the marginalized. This will become more and more the focus of ministry. Graciela Volpe reminded us of the assertion of Le-onardo Boff: "A Copernican Revolution has been produced in the Church, whose.significance goes beyond the Latin American ecclesial context, and concerns the universal Church. This option signifies the most important pastoral-theological transformation which has occurred since the Protestant Reformation of the sixteenth century. With it a new socio-historical place is defined, from which the Church wishes to be present in society and construct herself, namely, in the midst of the poor, the new subjects of history." But Graciela also reminded us that ". the option for the poor is being viewed with suspicion, obstacles are be-ing put in its way and sometimes it is condemned. The Christian base communities begin not to be trusted. A surge of neo-conservatism is be-ing felt within our Church." While the Christian community must be concerned about everyone, religious serve to remind the Church not to forget the poor and the margi-nalized. I found it especially challenging to note that religious in the fu-ture will minister where others will not go! Direct service with the poor and advocacy of structural change on behalf of the poor are already be-coming more and more characteristic of contemporary religious life. Again, Graciela Volpe shared her experience in commenting that "this mission of Jesus was eminently concrete. Jesus lived it in a conflic-tual context, fighting against sin and for the human person, especially 11~4 / Review for Religious, March-April 1990 the poor. To follow Jesus today implies for us the consciousness that we also are supposed to live his mission in concrete historical situations, cer-tainly conflictual ones, 'in an ongoing struggle against sin which mani-fests itself in concrete political, economic, and social structures." While Robert Schreiter challenged us with the observation that "communities now have much rhetoric about the poor, but generally pursue a middle-class lifestyle" Charles Reutemann rightly pointed out that "it would be impossible to have lived religious life for the past twenty years with-out being aware of the intense focusing on the concerns of the poor, the option for the poor." The Church of tomorrow cannot be exclusive or closed. It must be recognized as compassionate and welcoming. The role of religious life is to help build a Church that calls forth the gifts of every member, a Church which recognizes the potential and actual giftedness of every mem-ber, a Church which continually restates the universal call to holiness and mission, a Church which gathers together God's sons and daughters as co-disciples. INCARNATION While sage and sorcerer Sought salvation in words, And high priests strove in blood To reverse man's age-old curse, While from scruples' towers Flagellant and Pharisee Laid siege to Paradise, You remade us from a woman, Formed of her flesh, instead of dust, No longer mere breath and image, But Your very Self at her "Fiat." Kathleen T. Choi 1706 Walanuenue Ave. Hilo, Hawaii 96720 Religious Life Spirituality in the Year 2010 Charles Reutemann, F.S.C. Brother Charles Reutemann, F.S.C., is a de La Salle Brother of the New York prov-ince. He currently serves as a staff member of the Center for Spirituality and Justice in Bronx, New York, as adjunct professor in spirituality and spiritual direction at the Maryknoll School of Theology, and spiritual director at St. Joseph's Seminary in Yonkers, New York. For sixteen years he had been director of the Sangre de Cristo Renewal Center in Sante Fe, New Mexico. His address is St. Joseph's Seminary: Dunwoodie; Yonkers, New York 10704. When first approached to share some reflections on religious life at this year's LCWR/CMSM assembly, the year 2010 was proposed as a con-text for describing what religious life might look like in the foreseeable future. It was an attractive image, 2010, arbitrary but just far enough ahead to make one wonder. The program theme has since been descrip-tively changed to "tradition and transformation in religious life," but I have the feeling that the substance is the same: what will things look like twenty years down the road, as we move through present traditions and experiences? In targeting 2010 we recognize that the changes shall not happen over-night, nor in 2009, but that the future is already germinating and hap-pening now. Would it be correct then to say that since we now seem to be in a settling out, settling down, though still transitional period of re-ligious life, it would be helpful to identify and further describe the main trends and movements ihat are presently pro~,oking and energizing us so that we might embrace them in greater depth and with more enthusiasm? Is it a question then not so much of identifying something new but of graspingfirmly the significant strands that have emerged and are emerg- 185 Review for Religious, March-April 1990 ing over the past twenty-five years, and see if we can continue to weave them integratively into a religious life experience that will support and enhance the evolving Church in its quest for the kingdom? "Spirituality" would seem to be an "in" word today: articles, books, seminars, institutes--all are using the word repeatedly and in a variety of ways. Somehow I have the feeling that underneath its repeated use there are two strong movements: the quest for interiority and the con-tinuing quest for identity. In addition, I find it difficult to locate any one definition of spirituality that applies to all of its uses. Thus, for our pur-poses and partially because of my own bent, I should like to settle for a definition that focuses on the experiential, that is, what it feels like from within, as well as something that is applicable to all situations, re-gardless of different belief systems and religious responses. Hence, I would describe spirituality as a kind of mind-set, or a heart/mind-set, or if you are familiar with the skill of focusing, a body-sense/heart/mind-set that focuses a person's energies as he or she receives, reflects on, judges, and acts out life's responses in light of the transcendent. Spiri-tuality is thus a kind of integrative orientation which penetrates and chan-nels energies, as a person seeks for meaning and lives out life's choices. Except for the totally fragmented person, most of us function out of some spirituality in a good part of our conscious moments, though we may not be actively aware of that. Again, what is said of the individual may be said of the collectivity: groups function out of a spirituality, a heart/mind-set orientation as collectively they seek for meaning and live out life's choices with some awareness of the transcendent. A helpful metaphor for an experienced spirituality would be that of a large cable of many copper strands through which an electrical current flows. For the Christian, and afortiori, for the religious, this electrical current can be identified as the Holy Spirit, or the grace of Jesus, or the grace of God--whichever term one feels most comfortable with. In any case, the electrical current is a power source beyond the self; yet it be-longs to the self in freedom to accede to, impede, or modify the flow of this current. In such a metaphor for spirituality, the electrical current is absolutely indispensable; yet it is the copper cable and its strands that need to occupy our attention as we seek to describe religious life spiritu-ality in the year 2010, for all of us have some responsibility for that. I see the cable as having as many as eight identifiable strands sometimes overlapping through which the current of God's grace is presently form-ing the expression of religious life. I would name them as: founding charism strand, holistic strand, the experience of God strand, dealing Religious Life Spirituality with impasse strand, prophetic strand, conversion strand, feminine prin-ciple strand, and ministry strand. A brief description of each follows. The Founding Charism Strand By now, many initiatives have been taken by each religious group-ing to reappropriate its founding charism. Serious scientific research has uncovered the language, thought-patterns, and experiences of the foun-der and his or her early companions. Based upon this, there has been an attempt to re-say the rule, the constitutions, methods of governance, and mission statement. Through questionnaire, convocation, document, and chapter meeting, practical steps have been taken to involve the total mem-bership in valuing the charism, in recognizing it in its present lived ex-perience, and in re-appropriating it more enthusiastically as an histori-cal ideal for the present and the future. Underneath, of course, there is the strong conviction that it is God's Holy Spirit who has created the charism and who now invites us to a new appropriation. Yet there remains a challenge: we need to continue to demytholo-gize the founding charism by putting it into contemporary thought-form, imagery, and applicability, even as we must recognize that the charism itself has not completed its growth, for it is a living reality that can be ever transmuted while still retaining its original identity. Reli-gious are not meant to be stamped-out copies of an historically-conditioned founder, but possessors of his or her charism that is rooted in an initial gift which flowers in new ways and new relevances. For us, of special interest today is the phenomenon of lay participation in our founding charism. Lay collaboration is being redefined into more than a shared participation in the good works of religious, or a prayerful bond-ing of common aspirations. What is being demanded today is that the bond between lay and religious be rooted in a common spirituality, a ba-sic Christian spirituality of mission modified by that unique focusing of a congregation's special founding charism. Today and into the future we shall speak of creating Lasallian, Franciscan, Marian families; but this will have to be rooted in a mutually shared spirituality of mission with its unique focus flowing from the founder's gift. In lay-religious collabo-ration today there are no firsts and seconds, but a shared vision focused on a common ministry. And so, this founding charism strand needs fur-ther attention as the numbers of religious lessen and lay-religious col-laborators increase. The Holistie Strand Last February, I was part of a group of three hundred who attended "1111~ / Review for Religious, March-April 1990 a seminar on American Spirituality at the Mercy Center in Burlingame, California. While there, I noticed an announcement on the bulletin board that said there was a resident sister who was available to give a massage, for a fee. I have never had a massage, and regretted that I could not work it into my seminar schedule. But it did seem appropriate: spirituality with massage. Is this what holistic spirituality is all about?--"holistic"-- again, a much-used word, but one that attempts to say that body and spirit need equal attention, that the cultivation of the whole person comes about through an exciting multiplicity of experiences that leads to nature/ person integrity. Personally, I like to say that "holistic" is not just an integrated harmony of body and spirit, but that it includes a felt experi-ence of God, that the experience of self (body-spirit) in a developmental growthful way is also a God-experience, something that happens simul-taneously. Karl Rahner seems to suggest this when he speaks of the uni-versality of religious experiences in ordinary happenings. Should this not incline us to want to grow more holistically?. For then, God would not be thought of as some kind of "adversary," standing over and above the self, calling the individual to some better self, but as a Presence within, calling a self that is desirable (as Sebastian Moore would say) to further growth and development. Becoming one with the self (body/ spirit) is becoming one with God. Spirituality and massage do go to-gether. A fully-embraced holistic strand within spirituality opens the door to a healthy receiving and adapting of psychology in its theories and popu-larized processes. Self-knowledge and self-acceptance are essential to healthy spirituality, and modern psychology offers extraordinary help in becoming the holistic self. A rapid glance at the prospectus of extended renewal programs offered to religious today show such things as: jour-naling, dream analysis, enneagram, focusing, Myers Briggs interpreta-tion, and so forth--all tools for self-knowledge and integration. Added to this are the relational helps: skills for collaboration and community-building, communication skills, and the arts of relating. Then there are the healing arts which use music, massage, color, fiber, and clay. Is all of this not a strand of a spirituality of the present into the future, a mod-erated, integrated cultivation of body-spirit? Tennyson's lines from Ulys-ses might well signal the motivation: I am a part of all that i have met. Yet all experience is an arch where-thro" Gleams that untravell'd world, whose margin fades Forever and forever when I move. How dull it is to pause, to make an end, Religious Life SpiritualiO, / 189 To rust unburnish'd, not to shine in use! As tho" to breathe were life. The Experience of God Strand (a balance to the holistic strand!) By title, this strand of religious life spirituality may seem to be the most obvious. There can be several differing theologies of what reli-gious life is all about, but there's no arguing with its name: "re-ligious"-- bound back to God. God is the central agenda, God is the enough, and, as the Constitution on the Church insists, the religious is centered on God and "the more." We have heard it many times: serv-ice and doing are essential for religious; but it is the "being," the wit-nessing to the central agenda that God is and that God cares in the immediacy of an exciting and troublesome world--that is what religious are all about. And yet, to achieve that kind of presencing, religious can-not just be, they have to be nourished by a lively, ongoing experience bf God. Here, the key word is "experience": do we really believe that God is extraordinarily near in the ordinary, in the daily, in the moment? If so, where are the happenings, the daily experiences in life where we can say: here! God is affirming, inviting, scolding, caring? If Elizabeth Barrett Browning can say to her beloved "how do I love thee? let me count the ways," should that not also be the language of the religious who is a lover? Let me count the ways, O Lord, that you come to me today and I to you. Our Judaeo-Christian God is a passionate, personal God, who invites to a relationship, but who also exacts a relationship and a passionate response. Obviously, prayer, prayerful awareness, is cen-tral to a "counting of the ways," a deliberate acknowledging of the re-lationship. Prayer is not an end in itself, nor is it a conjuring act, though that belongs, of course. Prayer at its core is "a counting of the ways," a saying "yes" in a fumbling, inadequate way to the intermittently ex-perienced God. In our times, there have been all kinds of development of the prayer response: contemplative centers, prayer workshops, experiments with methodologies, books. Yet, with all of this, it remains important that we be not distracted from the central fact: God is ever near, wiping away the tear, suffering with us, helping us to taste and see in the immediacy of our lives. Cultivating an awareness of God's presence is our chief re-sponse. That, too, is the central girl that spiritual directors can be for oth-ers: a hungry awareness of this passionate God. Very much part of the "experience of God" strand, though it could be given separate treatment, is our focus on the human Jesus. I have al-ways felt that one of the most significant statements in that remarkable 190 / Review for Religious, March-April 1990 book, Shaping the Coming Age of Religious L(fe, by Cada, Fitz, and oth-ers, is this: "One of the major prerequisites for the movement of a re-ligious community from a time of search and darkness to that of creat-ing a transformed community is the personal transformation among a significant number of people in the community . The most striking feature of this metanoia is a new (in the sense of deep, broader, and so forth) relationship to the person of Jesus and the gospel message of the kingdom." Experiencing Jesus in his humanity has a special attraction for our era which values the human and seeks to minister to its broken-ness. Today, Christology has fed into this contemporary longing with many remarkable studies: and belief in a resurrected human Jesus, who has gone before us and who is now let loose in our world as a healing, ministering presence, is for many a source of great hope. I would think that an ideal spirituality of 2010 would include a lively love affair with the person of Jesus in which through the concrete instances of his his-torical life we would penetrate his mind and heart and thus stretch back into the heart, mind, and feelings of our very God. God may be inex-haustible mystery, but divinity does not have to be mysterious--there is Jesus. The Dealing with Impasse Strand We do not have to have lived long to be convinced that life is filled with impasse situations: rejections, oppression, exploitation, and suffer-ing bear a multitude of names and disguises. Spiritual directors hear from their directees an endless litany of these darkness experiences, and the pain and confusion which they cause. Also, if our social critics and art-ists are any gauge, what happens to the individual is happening on the worldwide stage of society where drugs, local wars, forced deportation, the funneling of natural resources for weapons of destruction, the stran-gulation of initiative by business conglomerates, are creating societal im-passe in the social, political, and economic spheres. Just as "figuring a way out" is no longer an option for the individual in impasse, rational planning by societies seems less and less feasible. Social institutions are becoming paralyzed by never-ending impasse situations. What kind of spirituality is best able to deal with impasse? Once again, we probably know the answers, but it may be helpful to spell them out and thus fashion another strand of a wholesome religious life spiri-tuality. Earlier this summer, while Pope John Paul was visiting Norway, a country which has one of the highest p~r capita incomes in the world, one 28-year old student was interviewed as saying: "We have every-thing, yet something is missing in our lives, something spiritual. So Religious Life Spirituality many things happen that you cannot explain. We often talk about this at our university." Impasse. The Holy Father himself made this com-ment: "Science and technology, like the economic life they generate, cannot of themselves explain, much less eliminate, evil, suffering, and death." Impasse. The reality is that material self-sufficiency and politi-cal planning, so terribly necessary for all, cannot of themselves resolve deep personal and societal impasse--something which even liberation theologians are coming more and more to realize. Here in America, we have experimented extensively with the self-help techniques of psychology as being able to bring a person or a group through impasse. Gail Sheehy writes of the victorious personality, the survivor who by self-trust, flexibility, and the assistance of a mentor is able to overcome the cataclysmic effects of being a boat-person, a sur-vivor of the holocaust, a castaway from a disintegrated family. Yet even here, psychology does not seem to be enough--another level has to be touched to resolve impasse. Witness the Cambodian refugee, whom Miss Sheehy cites as a victorious personality, who says: "I started thinking, 'maybe God has a plan for me.' If I didn't think that way I would have given up so many times." Are self-help insights and techniques enough to confront impasse? What then? Allowing for the need of economic and political plan-ning, as well as the need for psychological self-awareness, would it not be true to say that the day-to-day impasse situations of our lives can only be met by Christian reflection: "Maybe God has a plan for me"? Here we touch upon experienced faith in a contemplative mode. This is not so much a belief system as it is a simple awareness that "God chooses what is foolish in the world to shame the wise and what is weak in the world to shame the strong" (! Co 1:27). God has a plan for me. Such an awareness rests in the paradox of nothingness and its seeming im-passe. In such awareness of darkness before the Lord, individuals and groups, moved by faith, can quietly exclaim: "I am crucified with Christ--but I live; yet not I, but Christ lives in me" (Ga 2:20). Maybe God has a plan for me, as I rest in the crucified Christ. A spirituality of the present into the future needs very much to make creative space for contemplative moments where impasse is accepted and reflected on-- gone through contemplatively. Only then can there be a flowering of hope that will nourish a utopian praxis in the very face of such impasse. The Prophetic Strand Although history tells us that there have always been prophets, we seem to be needing them more today than in our remembered past. Is it 199 / Review for Religious, March-April 1990 because of the extraordinary changes and the accelerated rate of change that we find we need someone to tell us what this means and where it is all going? Is it also because, as never before, the media is able to re-veal to us the tragedies and unending travail of so many of the world's inhabitants? Planet earth,, though spectacularly beautiful from a distant moon walk, is pock-marked and diseased when looked at closely--the media has shown us this. We can no longer afford to "bring on the clowns" to help us forget; rather, we find we need prophets, truth-tellers, to remind us that many on planet earth can never be fully human, fully alive; we need truth-tellers, prophets, to help us mourn injustice, and to show us by lifestyle and ministry how to offer the poor some uto-pian hope and an alternative vision. We religious: are we meant to be prophets in our own culture? We are accustomed to describe ourselves as being on the cutting edge, as be-ing in the world but not of it, belonging but not entrapped, always strug-gling for justice and the better way. Certainly, scriptural prophets were on the cutting edge of their cultures, belonging to the scene but refusing to be corrupted by it. Certainly, too, our founders and foundresses and early associates were on the cutting edge, prophets in their culture. Is it part of our vocation then to be prophetic in a special way, and will it become even more evident and necessary as we reappropriate in depth our founding charism? Will it be a clear mark of the refounded religious group that, in both lifestyle and ministries, there will be significant mourn-ing and denouncing of injustice in the marginalized as well as the offer-ing of clear alternatives for social betterment? It is remarkable how Walter Brueggemann's book on The Prophetic Imagination has captured the thinking of many who today are writing about religious life! I join them as I add these thoughts. Brueggemann points out that anyone who uses power, particularly in bureaucratic re-ligion and religious life, tends to develop "a royal consciousness," that is, a fixated omniscient view that power-holders are automatically the cus-todians of God's power, and hence know best how to control structures and limit dissent. A royal consciousness mentality loves law and order, and exalts the status quo. A royal consciousness mentality is forced to stifle creativity, encourage passivity, and consequently fosters fear and mistrust. But, Brueggemann says, the oppression goes just so far; his-tory reveals that when the very stones are crying out, God breaks through and overthrows the control by raising up prophets. Andthe prophets play two roles: they radically criticize existing inequities, not so much as a social crusade or in strident indignation but in grief and lament, a thren- Religious Life Spirituality ody of woe. And secondly, the prophets provide alternative visions that penetrate the numbness of despair and give energy for opening up new paths. Does Brueggemann's insight speak to religious life today? By life-style and ministries are we being called to a more visible prophetic spiri-tuality that will enable us to offer radical criticism in housing, school-ing, job opportunities, religious expression, medical care, and a host of other social and political structures, and continue to bring a contempo-rary vision of the beatitudes and gospel message that can truly energize a confused and disheartened people? The ways and means of prophetic expression will vary: we may be serving as individual catalysts rather than as groups, we may be creating communities rather than living in com-munity, and so on; but prophecy must certainly be part of religious life spirituality in 2010. The Conversion Strand In 2 Corinthians Paul writes: "All of us gazing on the Lord's glory with unveiled faces, are being transformed from glory to glory into his very image by the Lord who is Spirit." For the Christian, the process of transformation or conversion entails a lifelong focusing on the face of Christ and an active surrender to the Lord who is Spirit. Conversion is one of those strands of spirituality that everyone recognizes as essen-tial. Mohandas Gandhi rues that he is still unconverted: "It is an unbro-ken torture to me," he says, "that I am still so far from him, who, as I fully know, governs every breath of my life, and whose offspring I am." Thomas Merton, on what was to be the last day of his Asian jour-ney exclaims: "What is essential . . . is not embedded in buildings, is not embedded in clothing, is not necessarily embedded even in a rule. It is somewhere along the line of something deeper than a rule. It is con-cerned with this business of total inner transformation." Conversion. The parameters of Merton's 1968 perceptions of religious life may have changed, but the business of total inner transformation remains a formi-dable goal for all religious. Property can be bought and sold, garb can undergo many modifications, rules can be simplified and redirected; but that firm decision with its appropriate means whereby we place ourselves on the path of Jesus remains the never-ending challenge. Conversion of individuals, of small communities, and of the total grouping remains a basic project in religious life. Two observations about conversion and spirituality. First, there is de-veloping a new kind of leader in the Church. Inasmuch as social con-cern about armaments, the economics of structural poverty, refugees, ecol- 194 / Review for Religious, March-April 1990 ogy, the homeless, and so forth, have high priority in the consciences of Church and society, people are looking to leaders who can deal ef-fectively with such concerns. And, more often than not, the Church lead-ers who are rising up to work with them are indiscriminately sister, priest, brother, lay person, bishop; but what is common to them all is that each has undergone a personal conversion, a conversion provoked by some kind of renewal experience--a program, charismatic prayer, an AA experience, some social justice involvement that helpfully trauma-tized-- and through this experience or series of events each has found an-swers to very real and very personal questions about their lives and their ministry to others. "What they have in common," Kevin O'Rourke says in a Commonweal article, "is not ideological; it is experiential, an ex-perience of conversion and commitment. And, they are becoming the lead-ers in the American Church; they are spearheading the move to involve the Church in (struggling) with nuclear disarmament, capitalism, and third world issues." Is the religious of the future being invited to a lead-ership in a variety of ministries, a leadership that demands a spirituality of radical conversion? My second observation about conversion is that it seems it must be an across-the-board experience. Bernard Lonergan, James Fowler, a host of writers in recent issues of The Way magazine, all insist that conver-sion goes well beyond our moral responses. Conversion must affect the integration of our emotions and feelings, the rectitude of our thinking, the purifying of our images of God, the maturity and depth of our reli-gious enthusiasms--and all of this accompanied by that inner critical sense, discernment if you will, by which we pay attention to the subtle movements of our desires, attitudes, indecisions. A spirituality of the fu-ture geared towards total inner transformation must be accompanied by Buddhist awareness, or what Hemingway crudely called "a built-in crap detector." Only then will pure passionate energy be released and sim-plicity achieved. The Feminine Principle Strand Of the eight strands, the one about which I feel the least secure is what I am calling "the feminine principle strand." My insecurity comes not from a.lack of conviction about the importance of this strand--far from that. Rather, it is rooted in my own limited.knowledge and my be-lief that only a woman can adequately speak to the subject. Neverthe-less, something must be said. It would be impossible to have lived religious life for the past twenty years without being aware of the intense focusing on the concerns of the Religious Life Spirituality poor, the option for the poor. Likewise it would be impossible to have lived religious life in the same span of time without being aware of a simi-lar intense awareness of the feminine in Church and society, especially as that touches upon the demands of justice for women. These two con-cerns have marched along together, principally because the claims of jus-tice are common to each, but also, I think, because women, and relig-ious women in particular, have been in the forefront of succoring the poor through individual and group initiative. The claims of justice un-derlie every enterprise of religious life ministry. But it is the feminine and justice--an understanding of, respect for, and espousal of--that I feel must color our spiritual vision in the future. Once again, allow me to reduce my observations to two specific ar-eas. Most of us now accept the anima-animus duality of Jungian analy-sis and recognize that both operate within us. Likewise, most of us are probably still struggling to work out the implications of this distinction as we strive for wholeness. For example, speaking for myself, I sub-scribe to the theory that each man needs to go from his socialized mas-culine self, to his feminine self, and then to his deep masculine self, if he is to complete the journey of personal integrity. The same would ob-tain for woman: from the socialized feminine self, to the masculine self, to the deep feminine self, and thus to integrity. But, in a world that is patriarchal in language, symbol, and structure, much has to be overcome; the feminine needs to be underscored, both for the man and the woman. The gifts and qualities of the feminine are the ones that need to be ap-preciated and actively endorsed. We know those feminine qualities well: the ability to tap into and relate experience, the ability to be in touch with feelings and to articulate them in detail, the gift of making friendships that mature, the gift of a special bonding with the earth, for holding it sacred and walking on it gently. All these are specifically feminine quali-ties and gifts, and I would see our cultivating them as a consciously-chosen goal in a spirituality of the future. My second observation would have to come under the heading of "woman and justice"--a vast topic, but one that pertains to every di-mension of society and church. Simply put, the goal may best be ex-pressed in the words of Carolyn Osiek in her book Beyond Anger where she writes: "What we need is a transformation of patriarchy into a dis-cipleship of equals." A discipleship of equals; yes, that's it, and it would involve an ongoing conversion of attitude and action that must affect lan-guage, symbol, structure, and relationship. As part of a spirituality, this would mean an alert conscientization, a willful desire for justice in a spe- Review for Religious, March-April 1990 cific realm. A spirituality of the future must include a feminine princi-ple strand that addresses at least these two specific areas. The Ministry Strand "Go out to all the world and tell the good news." That is the com-mand. At the beginning ofevery religious congregation there was always some human need that cried out for relief, some opportunity for bring-ing the gospel message and Jesus to the marginalized. Founding groups and we their followers continue to believe that we are called by the Holy Spirit to be involved in the cause of Jesus through love of neighbor and a concern for justice. Of all the strands of religious life spirituality this has to be the most central and dominative: ministry rooted in faith and love that seeks justice. For me, the best contemporary expression of this goal was spoken by Pope John Paul II to a gathering of religious superiors: "The central conviction for meaningful renewal of a religious group lies in a deep-seated sense of mission for each individual and within the group. More than contemporary abstract social and psychological models, your for-mation programs for new members and for old, your community struc-tures of government and lifestyle will be well-ordered and sharpened when they are infused by a contemporary understanding and feeling for the group's historically-derived mission . Mission fires the idealism of the young and old alike. Mission calls us to pay the price, to bear the burden, to suffer pain, loneliness, and loss. Mission remains at the heart of the active apostolic vocation." If this be so, as we look into the future, we may want to define and evaluate our spirituality of mission according to three factors which have special meaning for today. First, the works of ministry. To what extent are the present works of our congregations the legitimate offspring of the founding charism? As a guide to this evaluation, it may be more impor-tant to gauge the religious zeal with which the ministries are being pur-sued, rather than their specific nature. Paul's words in 2 Timothy seem appropriate: "I remind you to stir into flame the gift of God bestowed when my hands were laid on you. The Spirit that God has given us is no cowardly spirit but rather one that makes us strong, loving, and wise" (2 Tm 1:6-7). Genuine ministry will always have a driven quality about it. Secondly, although all works of justice attract Christian ministry, our present technological society calls us to give special attention to struc-tural justice. Our socio-political-economic institutions and systems fre-quently oppress in a nameless, faceless way. We will not be able to con- Religious Life Spirituality / "197 front this unless our vision sees three and not just two dimensions to hu-man existence: the individual, the inter-personal and the public or so-cietal. How often, for example, in working for change through minis-try, have we focused on structures: personal, community, business, neigh-borhood, and asked: are these structures oppressive or life-giving? am I contributing to their power? A spirituality for ministry today must in-corporate a much clearer and more sensitive awareness of structures and their power if justice is to be achieved. Thirdly, our world has gotten smaller and more cohesive. United na-tions, one world, global village, planet earth are the terms we use, and our ministry responsibility needs to reflect that. Consequently, I would see that the ministry strand of religious life spirituality would have a global and ecological orientation that would make us concerned citizens that can pass beyond geographical boundary and language as we bring Christian outreach to all people and to the earth itself. Will "missionar-ies" be a special category in religious congregations of the future, or will all of us be part of that? A Final Word Where can we go with this? If I myself were reading this presenta-tion and found myself agreeing with some of it, and wanted to take some action, I think I would first sift the word "spirituality": is it a signifi-cant operative reality, and if so, what is its power and function within religious life? Depending on the answer to that, there is the matter of defi-nition: what is religious life spirituality and is there a generic understand-ing that cuts across congregational differences? Next, there is the image of the cable and its strands: are there identi-fiable patterns, movements, elements that we are being called to live out as religious today and into the future? If so, is it helpful to tick them off in some form of completeness/incompleteness, and can we then match these with our own congregational documentation (rules, mission state-ment, and so forth) and major endeavors (ministries, lifestyle, and other creative involvement), so that we might see where we are on the living chart of contemporary religious life? In other words, are we ready for some kind of self-evaluation as we move towards 2010? Following that, I should think a number of possibilities would de-velop: As a first (1) possibility, after a careful critique of our congrega-tional group, there might be cause to have a major celebration, a convo-cation or something similar, where the message would be: "We are on the right track; let us continue, though we might want to give some spe-cial consideration to such and such a strand. A second (2) possibility "191~ / Review for Religious, March-April 1990 might be the recognition that, although our congregational group has an intellectual or "documentary" grasp of these major strands, we, the rank and file, do not own them sufficiently in our lived experience, and we need to devise further strategies to address that. A third (3) pos-sibility, though I doubt it exists, is that our congregational group has not yet adequately come to an intellectual awareness of the import of these strands in religious life today. And so, we come back to our starting point: what will religious life spirituality look like in the year 2010, and what can we do about it now? Canticle To I Am The splendor of Your love is dazzling winter sunlight upon drifts of snow frozen by the frosts. At other times, it has the deep roar of immense waves crashing against red granite rocks which have patiently withstood the continuous onslaught of the sea. Also, it has the tranquillity of a street puddle made by the rain. Such a place can catch countless reflections of skyscrapers, the intense blue of a child's inquisitive.eyes. Your love is the song of a red cardinal telling the world that spring has come. Brother Richard Heatley, F.S.C. De La Salle Centre 45 Oaklands Avenue Toronto, Ontario M4V 2E4, Canada From CMSW to LCWR: A Story of Birth and Transformation Lora Ann Quihonez, C.D.P. and Mary Daniel Turner, S.N.D. de N. Sister Lora Ann Quifionez, C.D.P., is a former executive director of the Leader-ship Conference of Women Religious. She served as a member of the general coun-cil of the Sisters of Divine Providence of San Antonio, Texas. Sister Mary Daniel Turner, S.N,D. de N., is also a former executive director of the LCWR. She served as president of the Sisters of Notre Dame de Namur. They are currently co-authoring a book on the renewal of religious life in the United States. They may be addressed at 1319 Floral Street, N.W.: Washington, D.C. 20012. This article is based primarily on sources in the archives of the Dominican Sis-ters, Adrian, Michigan; of the Sisters of Loretto, Nerinx, Kentucky: and of the Lead-ership Conference of Women Religious. The authors have constructed chronologi-cal sequences and the details of events from correspondence, minutes, proceedings of assemblies, internal reports, and a few in-house publications of the Leadership Conference of Women Religious (Conference of Major Superiors of Women). The dates of the papers consulted fall within the years cited in the article. That the last twenty-five years have witnessed marked changes in Ameri-can Catholicism and that women religious have been prominent actors in the change process are evident. From children and daughters of the Church to women and partners in the mission of the Church, from ob-servers of to active participants in church-world affairs, and from insti-tutional church workers to initiators of and collaborators in multiple serv-ices, women religious of the United States, setting out from a stable and precisely-defined state of consecration, have journeyed to a less secure, and more expanded life of mission. There are many lenses through which we could examine this journey. The Leadership Conference of Women Religious (LCWR)--founded as the Conference of Major Superiors of Women (CMSW)--however, offers a unique lens through which to view 199 200 / Review for Religious, March-April 1990 the coming-of-age of American women religious. ~ Composed of the chief officers of congregations of women religious, the conference is a juridically-recognized body in the Church, having of-ficial status with the Vatican and the American hierarchy. The major su-periors, as the designated leaders of their congregations, give priority to their communities, and issues of meaning and ultimate direction engage their energies. Joining with their peers in the conference, they are in a privileged position to probe and analyze issues. Moreover, since their roles encourage the promotion of change consonant with the mission of the Church and their respective charisms, they possess a certain degree of moral authority to consider common responses to the claims of church and world on their resources. Two events--the founding of the conference in 1956 and its verita-ble refounding in 1971--illuminate the transformation which occurred among the leaders of congregations of women religious within a span of twelve years, a metamorphosis not unlike the one among the sisters of the United States. These events reveal women of their times who carried out their responsibilities from very differing worldviews. This difference, graphically captured in their contrasting perceptions of religious life, is clearly evident in the records of the founding and the refounding of the conference. For the founders of the conference, consecration to God, the pursuit of personal holiness, and separation from the world were the essential elements of religious life. They understood their vocation as a call to a "state of perfection," whose legitimacy came from ecclesiastical author-ity. Religious were "religious" first and foremost; apostolic works were secondary, mere "nets" for saving souls. Corporate institutional ser-vices, however, ensured their collective and public identity. Stability, cer-titude, and order marked this way of life; regular observance distin-guished the "good sister." The place and the role of religious in church and world were secure and privileged. The statutes drafted at the time of the founding of CMSW simply reflected this theological perspective and mirrored the corporate self-understanding of the major superiors in the 1950s. Many of the major superiors of the late ! 960s and early i 970s, how-ever, imaged religious life not so much as a state within a "perfect so-ciety" but as a reality rooted in the Gospel, organized around and for the mission of the Church and shaped in history through the Spirit-inspired insights of persons living it. The work on the conference bylaws at the time of reorganization made apparent that leaders of women's con- From CMSW to LCWR / 201 gregations were refashioning their religious identity and reordering their place in the Church. Appreciating the universal call to holiness of all bap-tized persons espoused by Vatican II, these women searched for a cor-porate self-definition that would simultaneously speak to the commonly-shared vocation of all Christians and describe religious life as a distinct, but not more perfect, response to the Gospel. For a significant number of these leaders, personal holiness and the transformation of society were inextricably related. They no longer judged the world as alien territory; it was a locus of the holy. No longer secondary, works were constitutive of an apostolic life. They were not to be determined by a priori definitions of appropriate "religious" ac-tivities nor confined solely to corporate institutional commitments. World realities attested to needs and services were to be responsive to them. The mission of the Church, not regular observance, was the or-ganic principle of an apostolic religious life. In contrasting the members' work on the CMSW statutes and on the LCWR bylaws, we see that these differences determined the purpose and character of the conference. Conference of Major Superiors of Women (CMSW) 1. Genesis The story of the founding is an account of a church movement with its beginnings in post-World War II Europe and its inspiration in the call of Pius XII for "aggiornamento" in and collaboration among religious institutes. The movement, deriving its direction from Vatican officials, gaining momentum through the international congresses and national meetings of religious held in the fifties, ultimately became institutional-ized because of the persuasive moral power of Vatican officials and the allegiance of American women religious to church authorities. 2. Organizing the Conference. In 1952 Valerio Cardinal Valeri, Prefect of the Sacred Congregation for Religious (SCR), appointed a committee of seven women to help plan the first national congress of religious of the United States. In April, 1958, he asked this same body to organize, in consultation with the ma-jor superiors of men, a national conference of religious in the United States. Writing to Mother Gerald Barry, O.P., superior general of the Dominicans (Adrian, Michigan), chair of the organizing committee, Val-eri states that the purpose of national conferences "is precisely to en-able those who understand most intimately the particular needs and con-ditions of their own country or area to provide for those needs by means 902 / Review for Religious, March-April 1990 best adapted to their situation" (Oct. 9, 1958). These women, however, saw no need for a conference because organizations like the National Catholic Welfare Conference, the National Catholic Education Associa-tion, and the Catholic Hospital Association were ably serving com-munities in matters related to apostolic works. Besides, the need for "ag-giornamento" was not a felt-experience in the United States, where works were thriving, vocations abounded, and religious life seemed sta-ble. Nevertheless, if the Holy Father wanted such an organization, these women could be counted on to help realize his dream. They knew that the major superiors of the United States, "obedient children" and daugh-ters of the Church, would obey the wishes of the Sovereign Pontiff. Within six months (April--November, 1956) the Committee had drafted statutes, secured SCR approval for their work, orchestrated a na-tional assembly of major superiors, and set in motion a process for es-tablishing a conference. In doing their task, they relied heavily on the statutes of the newly-formed Canadian Religious Conference, which included both women and men; they also took quite seriously the directive of Valeri to structure national conferences according to local needs. Thus, although the SCR assumed that there would be a single conference for women and men, the Sisters' Committee took the view that the needs and problems of relig-ious women and religious priests were quite different. They saw a sepa-rate conference for women as a practical necessity: women must orga-nize and act on their own behalf. (No references were made to religious brothers in these early discussions!) Convinced as they were that other national organizations compe-tently advised women religious in matters pertaining to health, educa-tion, welfare, and "foreign missions," the organizing committee at-tached less importance to establishing a national office than did their male counterparts, also drafting statutes for a national conference. And so the women decided that a national executive committee would serve as a kind of "national sec?etariat" for the CMSW. Authority within the conference would be entrusted to the executive committee, and its mem-bers alone would elect national officers. The executive members would make decisions, direct programs, and transmit the mind of the Church to major superiors. While the conference membership would gather na-tionally every five years, the organizing committee did not envision mo-bilizing their power for corporate action. The national executive com-mittee would determine what, if any, activities were appropriate for a re-ligious conference. From CMSW to LCWR / 903 The organizing committee did, however, attach great significance to regional organization and activity. Local and regional diversity, so much valued in the United States, demanded this emphasis. The regions, there-fore, would constitute the strength of the conference and serve as forums for education and gathering places for major superiors to study together issues and topics relating to religious life. Work on the statutes made evident the relative certainty of the found-ing women about the nature and purpose of the Church and religious life. They accepted the official definitions and the practices of ecclesiastical authority as well as the canonical prescriptions about religious life. This certainty guided their deliberations and left its mark on the statutes, which clearly identified CMSW as an ecclesiastical moral person, depend-ent on church officials for its being. Submission to church authorities within the limits of canon law was to be the hallmark of the new organi-zation. Determining the criterion for membership was also no problem: only major superiors as defined by church law qualified. Similarly, the pur-pose of the conference was precisely specified: the spiritual welfare of religious and matters that were properly spiritual would engage the re-sources and energies of the conference. In summary, the statutes of CMSW structured a conference accord-ing to a hierarchic-elitist worldview, shaped in harmony with the domi-nant classical theology of religious life as a state of perfection and a life of consecration. Conference programs, activities, and relationships would take their direction from this worldview and theology. 3. The Founding Assured that the SCR endorsed their preparatory work, the organiz-ing committee planned a national meeting for November 24, 1956. Fol-lowing Vatican directives, they invited only major superiors of pontifi-cal congregations. Although the more than 235 in attendance unani-mously approved the proposed statutes, some raised the possibility of experimenting with a national conference for one year before making a final decision. The participants easily and quickly disposed of the ques-tion: what the Holy Father wanted, United States women religious wanted. Experimentation was unnecessary. And thus, the CMSW was founded. As originally envisioned, it was to be simply and only a conference: a forum for the spiritual benefit of major superiors as well as for the revitalization of religious life and an organ for communicating and promoting the mind of the Church. The months between November, 1956, and July, 1957, were devoted 204 / Review for Religious, March-April 1990 to organizing the six regions, in particular, to electing regional officers who would serve as the eighteen-member national executive committee of the conference. A report given by Mother Alcuin McCarthy, O.S.F.--first National Chairman (sic)--at the Second International Congress of the States of Per-fection (December, 1957) reviews the founding activities of the confer-ence. Her account, simply and directly told, makes clear that, within the context of the Roman initiative, the organizing women took full charge of the process of founding and did so according to their understanding of the needs of religious life in the United States. It likewise records a story marked by the absence of conflict. Whatever the reservations of the founding women about the need for a national conference and about cer-tain organizational features, their steady reliance on church authorities and, in turn, the confidence of Roman officials in them worked together to bring about a stable, well-defined organization. The SCR officially recognized the conference in 1959 and approved the statutes in 1962. As a pontifically approved organization of major su-periors, the CMSW was well on its way to becoming a nationally and internationally recognized presence in the Church. Leadership Conference of Women Religious (LCWR) In contrast to the record of the founding of CMSW, the account of its reorganization is a story of women religious profoundly affected by Vatican II, influenced by the movement of Catholics into mainstream America, unsettled by the politics and cultural revolution of the sixties, challenged by the liberation theology of Latin America, and somewhat conflicted about their own identity and purpose. The decision to reor-ganize emerged from within the conference, engaging the members in an intensive review of the statutes and generating a transformation of con-sciousness about the purpose and organizational components of the con-ference. In fact, the implementation of that decision brought about the refounding of the CMSW. The Work of Reorganization The journey toward the refounding of CMSW was initiated and di-rected from within the conference. Responding to a request from Mary Luke Tobin, S.L. (then CMSW National Chairman) to ascertain the readi-ness of American congregations of women religious to implement Vati-can II, the National Executive Committee (NEC) appointed, in 1965, a research committee to direct this task. The committee launched the Sis-ters' Survey, a questionnaire of some 645 items, answered by 139,000 From CMSW to LCWR / 205 women religious in the United States. Since responses to the Survey made it clear that the sisters were eager to participate in decision-making, the research committee recommended to the 1967 assembly of the CMSW a study of conference structures. The NEC engaged the mem-bership in a study of the statutes that developed into a full-blown educa-tional program, calling for the active involvement of all the members. In many ways the process paralleled the special general chapters then un-derway in individual communities. In revising the statutes, CMSW members probed radical questions about the nature and purpose of religious life and necessarily about the nature and purpose of the conference. Conversations made evident that some leaders of women's congregations understood and experienced ap-ostolic religious life as something other than a "state of perfection" and a life of "separation from the world." The reports from regional meet-ings show that the appropriate relationship of religious to the world was a dominant issue in the discussion. The clear-cut distinction of classical theology between the sacred and the secular and between the "strictly spiritual" and apostolic works no longer held sway. It could not be as-sumed that traditional formulae about religious life, its purpose and mean-ing, claimed general allegiance among conference members. To some members it seemed that a spirit of secularism was finding its way into the conference. The records of this study also show the major superiors grappling with questions of ecclesiastical jurisdiction and debating the issue of mem-bership eligibility. What was the appropriate relationship between a pon-tifically approved organization (the conference) and church authorities? What was the legitimate and necessary autonomy of the conference within the church system? They questioned, too, criteria for membership. A proposal to include associates evoked fear among some members: they believed that to admit major superiors who did not fit canonical defini-tions and leaders of groups who did not have canonical approval would surely undermine the identity of the conference. Minutes of regional discussions also point up that a few members ex-pressed seriousconcern about the relationship between the national and the regional levels. Disturbed by what they perceived as the "sociologi-cal" character of the Sisters' Survey and its propagandizing intent, some members believed the influence of the NEC, who commissioned the study, needed curbing. Even the egalitarian principles shaping the orga-nizational character of the conference did not wholly dispel mistrust of the power of the NEC. 906 / Review for Religious, March-April 1990 The proposed revisions of the bylaws drastically altered the purpose and role of the national meeting as well as the constituency and function of the governing body. Now conference members were to gather annu-ally and as a national assembly determine directions, establish goals, and specify priorities. A national board constituted by the chairs of the newly structured fifteen regions, five officers, and the executive director would govern according to the directions determined by annual assemblies and be accountable to the membership for its decisions and actions. The proposed bylaws provided for an expanded national office. This restructuring also caused anxiety among some members. As directors and coordinators of programs, research, development, communications, and fiscal procedures, the staff would, some thought, be in a position to ex-ercise too much power in the conference. Assurances from conference officers about the ecclesial character of the conference, the proposed restructuring of the regions, the move to universal suffrage for the election of the national officers, the function of the national assembly as a decision-making body, the board's account-ability to the membership, and the supervision of the staff by the board did not totally eliminate tensions within the conference. These tensions remained throughout the process of revision and after its completion. The revised statutes--now called "bylaws' '--adopted by the mem-bership in 1971 represented the dominant position, if not the unanimous view, of the membership. The bylaws clearly identified the conference as an ecclesial body, sophisticated as an organization. The members were unequivocally "women" in the Church, equal among themselves and partners with church officials in carrying out its mission. While they were clear that the bylaws of the conference existed to serve the leaders of congregations precisely as leaders, the purpose and objectives of the conference were broadly conceived, allowing for great diffusion of en-ergies and wide-ranging agendas. Not only were the Church and the world legitimate forums for concern and action, the conference was chal-lenged to be a transforming agent in both spheres. Strikingly, the lan-guage of the bylaws manifests a dynamic, evolutionary worldview, and the objectives mandate the development of a theology of religious life consonant with that worldview. Re founding Without prior consultation with or endorsement from the SCR, the national board presented the proposed bylaws for a final vote during the 1971 assembly. This was not, however, the first opportunity for a total conference discussion of the revised statutes: A special assembly had From CMSW to LCWR / 207 been held in February, 1970, to provide full membership debate on the purpose, role, and objectives of the conference. They had endorsed the restructuring of the conference from six to fifteen regions and adopted universal suffrage for the election of national officers. At the 1971 As-sembly the members approved the revised statutes and a new title, Lead-ership Conference of Women Religious. The newly-adopted bylaws and title signaled a transformed under-standing and appreciation of the raison d'etre of the conference: not only was it to be a forum for enabling leadership, it was also to become a cor-porate force for systemic change in Church and society. LCWR was born and with it an organization committed to constructive, creative use of power and influence in Church and world. No longer simply a forum for sharing, it now became an agent for change. The assembly, the national board, and executive committee as well as the secretariat and national committees consolidated the corporate power of the conference to coor-dinate regional and national levels and promote collaboration with Church and civic organizations. Following the 1971 Assembly the board directed the staff to initiate whatever actions were necessary to have the new name legally recog-nized. The former name CMSW, they agreed, communicated a negative image to the public: its militaristic and hierarchic connotations needed dispelling. This action and the adoption of the bylaws by the assembly without prior approval of SCR caused consternation not only among some conference members but also in some members of SCR. Presented with the newly adopted bylaws in November, the SCR raised questions about the lack of explicit jurisdictional lines between the conference and Church authorities and the meaning of the new title. Amendments to the bylaws worked out by the national board stilled, for a time, the concerns of SCR about jurisdictional issues. Provisions were incorporated to acknowledge the "authority of the Holy See and of the bishops," the relationship of the conference to SCR, and its re-sponsibility to the Apostolic Delegate in "its more important activities." As a result, the SCR granted definitive approval of the bylaws in 1972. Agreement about the title, however, did not come until 1974. For some SCR authorities the appropriation of the term "leadership" by the United States major superiors appeared arrogant. Besides, they charged, the language evoked the negative images associated with terms like "Fuh-rer" and "II Duce." After much dialogue between conference officers and members of the SCR and the addition of a statement in the bylaws clarifying the meaning of "leadership," SCR officials finally endorsed 201] "1 Review for Religious, March-April 1990 the title. The CMSW, according to one observer, had taken "a sharp new turn." The work of producing bylaws gave evidence of a growing ap-preciation of United States culture by the major superiors. And though probably unconscious of their kinship with feminists, the CMSW mem-bers of the late 1960s demonstrated commitment to becoming a self-determining conference, not isolated from Church officials but interact-ing with them. Concluding Reflections I. Transitions: Times, Events, Movements Between the call of Pius XII in the 1950s for "aggiornamento" and the challenge of John XXIII for renewal, the United States had experi-enced rapid and radical change. The flight from the cities to suburbia, the volatile confrontations of the civil rights movement, the assassina-tions of John F. and Robert Kennedy and Martin Luther King, the ex-cruciating agonies and divisions over United States involvement in Vi-etnam, the farm-workers' struggle for justice, the anti-Communist para-noia, the Bay of Pigs debacle, and the development of a vocal feminist minority threw the country into a national paroxysm. Self-doubt, dissent, and protest became a way of life. Moreover, the nation was not untouched by liberation movements in Third World countries. The presence of Peace Corps volunteers and of United States religious in Latin American countries awakened social re-sponsibility and global sensitivities, and, at the same time, called into question the role of the United States in international inequities. The United States was a world power. Was it a force for international jus-tice? The response of Catholics in the United States to Humanae Vitae was a powerful symbol and experience of intense ferment in the Church, evok-ing as it did a storm of protest. Public dissent was no longer confined to civic matters. The American Church, consciously becoming a "local church," was loosening its ties to Rome as Catholics moved into main-stream America, became better educated, and delighted in the experience of a Catholic president. Catholics were at home in America. They had assimilated well ~pecifically American values: the sharing of power, the right to dissent, participation in decisions that affect one's life, dialogue, respect for differences, and due process. The political upheavals, in ad-dition, evoked a new awareness of and commitment to these values. For many Catholics, however, these values were not simply or only From CMSW to LCWR / 209 cultural: they were consonant with the Gospel. They could, and should, find their way into Church life and structures. As renewal efforts within religious congregations demonstrate, women religious were not immune to these developments. They were profoundly affected by them. Movements directly related to religious life also influenced religious women. The expansion of education and theological competence brought about by Sister Formation (SF) activities in the 1950s and early 1960s insured that "new" ideas concerning both Church and society circulated in communities. Newer members, in particular, as well as congregational leaders and formation directors sensed that some structures and practices within religious institutes were not workable nor productive of healthy people and groups. Neither were they compatible with a developing sense of apostolic religious life. In many ways, the SF movement had prepared religious to respond boldly to the societal and ecclesial chal-lenges of the 1960s. In particular, the Vatican II mandate for renewal, its acknowledg-ment of the vital connection between Church and world, and its charac-terization of the Church as People of God and as Pilgrim People found receptive minds among a significant number of women religious. These ideas, validating the developing consciousness of many religious concern-ing the meaning of apostolic religious life, opened the way for its re-imagination. The depth of the response of United States religious to Vatican II was probably enlarged by the presence of Mary Luke Tobin, S.L., as an of-ficial observer at the Council. Her work on the commission which de-veloped The Church in the Modern World uniquely prepared her to be-come an ambassador of the Council. Traveling extensively throughout the country, she challenged women religious to take an active role in the world: they were to be bold advocates for justice and peace. As the presi-dent of CMSW (1964-67), she was in a privileged position to dissemi-nate the "good news" of Vatican II among major superiors. Her influ-ence was especially felt in the program planning of the national as-semblies from 1965-1967, assemblies that proved powerful corporate and formative ex

Issue 56.1 of the Review for Religious, January/February 1997. ; for relig i ou s Christian Heritages and Contemporary Living JANUARY-FEBRUARY 1997 ¯ VOLUME 56 ¯ NUMBER 1 lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Christian lives. The articles in the joumml are meant to be informative, practical, or inspirational, written from a theological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Lonis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: I:OPI~ EMA@SLUVCA.SI~U. E DU Manuscripts, books for review, aud correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDouough OP 1150 Cedar Cove Road ° Henderson, NC 27536 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional ,nailing offices. See inside back cover for iuformation on subscription rates. ©1997 Review for Religious Permission is herewith granted to copy an), material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal t, se of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear uotice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will o,aly be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisoty Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages.and Contemporary Living JA~NUARY-FEBRUARY 1997 ¯ VOLUME 56 ¯ NUMBER 1 contents living the consecrated life ~ 6 The Ambiguity of Religious Life: Does It Evolve? Nadine Foley OP highlights the living tradition of consecrated life evidenced in the phrase "consecration for mission" and its development in Vita consecrata. The Vatican II Generation and Religious Life Brian J. Pierce oP comments on his post-Vatican II experience of contemplative spirituality, community living and sharing, and ministry among the poor. Of Those Who Leave Us: A Typology Edward van Merrienboer OP describes five types of members seeking permission to leave and the behaviors that led to their petitions. growing as christians 37 Four Seasons for Christian Group Sharing Hilary Ot~ensmeyer OSB proposes a dynamic based on the framework of the four seasons for Christian groups to reach new levels of sharing. Inner Work with You~ Anger 'Paul Duckro, Marjorie Kukor, and Jean Meier CSJ present the potential of a contemplative or meditational encounter with anger, so linking the psychological and spiritual aspects of healing. On Letting Go Denise M. Callaghan SSND reflects on the pervasiveness of a "letting go" in the continuing call of God to us as individuals and as a community. Review for Religious 59 loving as celibates Nuptial Love and Discerning Celibacy's Call Daniel J. Trapp examines the specific call to celibacy as a spousal response to Christ's love. Consecrated Celibacy as Means, Peril, and Delight Melannie Svoboda SND describes a few aspects of the religious experience of consecrated celibacy which is rooted in the unfathomable mystery of God's radical-mad love. 72 finding God Mystical Moments in Daily Life Matthias Neuman OSB calls attention to the mystical moments that reveal a transcendent mysteriousness and often a holy . presence which are a part of our ordinary faith experience. Silence Donald Macdonald SMM points the ways in which silence helps us perceive the priceless gift of a Spirit-filled world. Jesus, Power, and the ONE Edmundo Rodriguez SJ presents a way of understanding how action on behalf of justice is sanctioned by the life and teaching of Jesus. departments Prisms ~.,~ /~o ~ ~-,~, ~-Jf~o,o- Canonical Counsel: Diocesan Institutes and Pontifical Institutes Book Reviews January-February 1997 prisms Jesus is the focus of this year's celebra-tions preparatory to the coming third millennium. In John Paul's apostolic letter "As the Third Millennium Draws Near," the thematic structure of the three-year period 1997- 1999 is Trinitarian. Since the distinctly Christological char-acter of the jubilee is a primary emphasis, the first year, 1997, is devoted to "reflection on Christ, the Word of God, made man by the power of the Holy Spirit" (40). National conferences of bishops, local dioceses and individual parishes, religious congregational provinces, and other church organizations have proposed various ways of entering into this reflection on Christ: Some helpful study aids, reflection guides, and discussion outlines are available. Programs and conferences, gatherings among various Christian churches, and especially prayer services are planned throughout .the year. We all are called to become a part of this movement-- like a three-year-long Advent preparation--to celebrate our Christian jubilee. The challenge for each of us is accept-ing our responsibility "to know Christ Jesus" and acting on it. Knowing Jesus was a constant theme of St. Paul's writ-ings to the young churches. It is the theme reemphasized in our preparation for celebrating the millennium. How do we come to know Jesus? Matthew, Mark, Luke, and John each give us a way of knowing Jesus. Every Gospel account became a composite reflection of the stories told about Jesus within an evange-list's particular community. Details and settings of the same stories differ from Gospel account to Gospel account, and it does not matter. Each way of telling the story is true in its Review for Religious ability to give us an entrance into knowing Jesus. At one moment in our lives, through the Gospel of Mark we may find ourselves impressed by the immediate sense of Jesus' activism, the uncluttered quality of his speech, the directness of his affective response. At another time we appreciate the Jesus of Luke's Gospel, who appears so much the person of prayer, compassion, and lively joy. Sometimes the longer wisdom stories of John's Gospel and the image-identity language of being bread, life, light, vine, shepherd, gate, or para-clete call us to pe~r deep into our well of meditation. Over and over as we move through the Gospels, we find ourselves always com-ing to know Jesus~ Perhaps, taking our cue from St. Paul, we might discover anew the insight especially applicable to our millennium preparation. Necessary and helpful as the Gospel accounts are for our knowing Jesus, only in entering into our own experience will we find the Jesus who calls us by name, knocks at the door of our heart, and persists in bringing about the fullness of the reign ofGod. St. Paul was marked forever by his experience of One saying to him, "It is Jesus of Nazareth whom you are persecuting." For Paul there was no confusion of James and Joseph and Julia and Claudia with Jesus. But Paul realized that, in his dealings with James and Joseph and Julia and Claudia, he was also dealing with Jesus and coming to know him more, Paul came to know Jesus the more he preached and the. more he worked with all the people in his churches and the more he prayed. What Paul focuses for each of us is the Jesus in front of us, the Jesus whose coming we await by the way we live and minis-ter now. Jesus in his total gift of living and dying and Jesus in his sure promise of coming is always being made present to us in the Eucharist and so in his Body, the church. We experience Jesus. Experiencing Jesus is more than studying Christology or gospel reading. Experiencing Jesus is more than serving a, soup line or demonstrating for peace. Experiencing Jesus is knowing Jesus in the way that Paul exhorts his churches to know Jesus and to let themselves be seen as models of imitation because of that knowl-edge. The demand for people who know Jesus in this way has never been so clearly expressed as it is in the pope's apostolic letter. In John's Gospel, the story is told of some Greeks who came forward to Philip, making the request "We want to see Jesus." How will we, with the question coming both from within us and from with-out, respond this year to that request? David L. Fleming SJ ~anuary-FebtwaO, 1997 living the consecrated life NADINE FOLEY The Ambiguity of Religious Life: Does It Evolve? A number of years ago, in one of those seemingly endless discussions about the character of religious life that flour-ished among women religious after Vatican Council II, I remember making a reference to the evolution of reli-gious life. Within my hearing a canonist vehemently snapped out an objection. "Her response startled me; I could not see a reason for her agitated insistence. Was it the word evolution? The word seemed appropriate to me as a member of a religious congregation of women whose founders, responding to needs of the mid-1800s, emerged from their cloistered life in Regensburg, Germany, and ,.met the challenges of ministry in their new home in America. The move was not merely geographical. It entailed considerable adaptation of their lifestyle, their sense of mission, and ultimately their self-identity as a religious congregation of women. Their revered daily reg-imen of discipline and prayer as Second Order Dominican nuns was not immediately adaptable to what they were to undertake in a new and strange world. In due time they made the wrenching decision to become conventual Third Order Dominicans, an available alternative within Dominican structures. Was this development some kind of evolution? Nadine Foley OP, a former president of the Leadership Council of Women Religious (LCWR), is professor of religious studies at Siena Heights College and is historian for the Adrian Dominican Sisters. She can be addressed at 1257 East Siena Heights Drive; Adrian, Michigan 49221. Review for Religious Other institutes of women religious, founded directly for active apostolic or ministerial life, came sooner or later to share much similarity with active institutes such as mine that have their ¯ historical roots in the cloistered contemplative life. For both of these groups, there were expectations of meeting the obligations that had pertained to contemplative life: separation from the world, limited contact with the laity, conformity in dress and often in demeanor, a set horarium of prayer and liturgical observance, and disciplinary practices of silence, self-abnegation, and obedi-ence. Many of these were unique to women religious and not shared by their male counterparts. But changes were occurring in women's religious life without the appropriate "infrastructure" to support it. Modifications were made--dropping night vigils and prayers, from the daily horarium, omitting face veils from the prescribed dress, and the like--but tensions often existed, whether acknowledged or not. The model for the religious life of women remained that of the enclosure. The 1917 Code of Canon Law, welcome in many respects, more or :less fixed the ambiguity canonically in the sense that its architects--and, no doubt, members of religious institutes as well--did not have a clear perception that something new was emerging in religious life and might require a new look at the canonical legislation. In the 1930s and 1940s religious congrega-tions hastened .to write new constitutions in conformity with the Code while at the same time many made formal application for the status of pontifical institute. The all-consuming preoccupation for women religious (and many men religious as well) was with developing the entire spectrum of Catholic education and health-care to meet the needs of a burgeoning Catholic population. The effort required education of the members in all of the relevant fields of specialization to meet the standards of accrediting agen-cies. Meanwhile, imperceptible to the outside observer and even to many within religious life, a ferment of dissatisfaction and dis-affection was gradually spreading. The competencies developed by religious in the many secular fields required for their professional ministries had the additional effect of providing them with criti-cal tools of analysis that they began to apply to their own per-sonal development and their social organization as religious institutes. Then came Vatican Council II. By this time the institutes of women's religious life were ready for the directives from Rome ffanuary-Febrttaty 1997 that followed it: Hold a general chapter of renewal within three years, consult all the members in preparation, and enter into a period of experimentation where it seems advisable. A further communication, directing the institutes to write new constitu-tions and statutes, called for a thorough review of the original inspirations of the founders. No one could have predicted the impact of what followed, particularly when the institutes devel-oped internal processes for consulting all the members. Their reflections and consultations brought to the fore a wealth of expe-rience that hitherto had not been factored into general-chapter decisions about the congregations' agendas. The questions and the solutions were wide ranging and radical in the very good sense of reaching to the roots of religious life and its very identity. Reexamining origins and reflection upon a century and a half of experience in ministry were critical in formulating new con-stitutions. The documents produced were perhaps the first to reflect the character of women's active, or ministerial, ~eligious life. Mining the rich tradition~ in the original inspirations of reli-gious institutes led to a breadth in understanding ministry, not so much as specific works, but as response to the needs of people in our times. 'But a parallel effort was in progress at the same time: the reform of the Code of Canon Law. While religious worldwide submitted data for the section on religious life, their work on constitutions proceeded without benefit of knowing how the canonical revisions were progressing. In the final analysis, while some strides were made, religious were unable to find in the revised canons support for some of the new approaches--to traditional values of governance, community, ministry, the vows-- that had already been duly incorporated into their constitutions and statutes. As one who participated in the process of gaining approval of new constitutions through conversations with members of the Vatican Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL, a recent name change that requires its own exegesis), I had a privileged vantage point from which to examine the notion that religious life does not evolve. While processes had been devised whereby entire congregations participated in developing new constitutions (documents that for the first time accurately reflect our sense of identity as ministerial congregations of women religious), it became quite clear that we were expected ,to fit into a Procrustean bed of fixed categories. Review for Religious The suggestion, once heard, that we could save ourselves a lot of trouble if we just settled upon calling ourselves "secular insti-tutes" epitomized the problem. We did not fit many canonical expectations of "consecrated life," but at the same time we found no comfort in being labeled secular institutes. ("Institutes of apos-tolic life," founded specifically for traditional "missionary" activ-ity in "foreign" lands, continues to be a unique category.) It is against this background that I read the postsynodal apos-tolic exhortation Vita consecrata. Many things can be said about this document, some positive and some nega-tive. (I will not dwell here on the persis-tence of noninclusive language.) But I take encouragement in the inference I draw from it that there is basis here for the idea that religious life can in fact evolve--or at leastodevelop, if that is a more acceptable word. I draw this conclusion as I move from chapter 2 to chapter 3 and find a distinct theological shift from a transcendent view of religioils life to what I will call an incar-national one. The shift is particularly evi-dent in the treatment of consecration, no longer wholly identified with the vows, but associated with mission in the phrase "con-secration for mission." While the theological reorientation is not consistent throughout, the theme is pervasive enough to be noted as a significant change. Two themes that are present throughout 'the exhortation are consecration and eschatology. The manner of their treatment illus-trates, the shifting theology. In chapter 1 the organizing biblical text is Matthew's account of the transfiguration, described as "a decisive moment in the ministry of Jesus" (§ 15, italics in the original here and elsewhere). While the document presents this experi-ence of Peter, James, and John as constantly relived by the whole church, a people on its way to the eschatological encounter with its Lord, it has particular meaning for those called to the conse-crated life. For, we read, Peter's words "Lord, how good it is to be here! . eloquently express the radical nature of the vocation to the consecrated life." The. ecstasy and the mystery of the trans-figuration lead to the evangelical counsels as "a specific acceptance of the mystery of Christ, lived within the Church" (§16). Thus reli- Reexamining origins and reflection upon a century and a half of experience in ministry were critical in formulating new constitutions. Januaty-February 1997 gious consecration is linked to the eschatological realization of the reign of God to come. Applying this interpretation to the three basic vocations within the church, the text reads: "The laity, by virtue of the secular character of their vocation, reflect the mystery of the Incarnate Word particularly insofar as he is the Alpha and the Omega of the world, the foundation and measure of the value of all created things. Sacred ministers, for their part, are 'living images of Christ the Head and Shepherd who guides his people during this time of 'already and not yet,' as they await his coming in glory. It is the duty of the consecrated life to show that the Incarnate Son of God is the eschatological goal towards which all things tend, the splendor before which every other light pales, and the infinite beauty which alone can fully satisfy the human heart" (§16). The three vocations here do not reflect the division of the church into episcopacy, clergy, and laity found in Vatican II's Lumen gentium, an outline that, by including nonclerical religious only invisibly among the laity, seems to drop them from the church (see LG §§31 and 43). While harking back to the "objective superiority of the conse-crated life" (§§18 and 32), a notion seemingly abandoned after Vatican II, chapter 1 acknowledges that religious life, in addition to its eschatological witness, is also "a particularly profound and fruitful way of sharing in Christ's mission, in imitation of the exam-ple of Mary of Nazareth, the first disciple" (§18). The "sacred bond of chastity for the sake of the kingdom of God" is singled out as the first and essential evangelical counsel. A further expansion to all the church's members' manifesting the one mystery of Christ is contained in the statement (here retranslated from the Latin) that, "as their specific but not exclusive characteristics, the lay faithful have activity in the world, the clergy have ministry, and consecrated men and women have special conformity to Christ chaste, poor, and obedient.''l This assertion occurs in the discus-sion of baptism and confirmation's conferral of a consecration that is common to all members of the people of God (§31). Erroneously but understandably, "ministry" in the official English translation of this sentence is sometimes taken to be the exclusive responsibility of the clergy, and special conformity to Christ in chastity, poverty, and obedience an exclusive character-istic of consecrated men and women. The qualifier "but not exclu-sively" seems to be attached only to the specific characteristic of the laity ("activity in the world") when in fact it pertains to the Review for Religious specific characteristics of the other two groups as well. Just as the laity and the clergy are not to repudiate the importance of their own "conformity to Christ chaste, poor, and obedient," neither priests nor (at least during the last several hundred years) women and men religious have been excluded from activity "in the world" along.with the laity. This is "missionary" activity, understood in the fundamental sense of their having been baptized into mission. It is just possible that collectively reli-gious have been quite as involved in ministry in the world as the laity have been, and no doubt proportionately more so until the recent past. Further reflection upon these three distinct-- but also overlapping (officially in this document and manifestly in historical praxis)--categories of baptized people seems to suggest that such separation of roles among the people of God no longer serves, If all the people of God are baptized into mission, and bear a responsibility for it, saving the term ministry exclusively for bishops and priests would scarcely be helpful. The term is today widely applied to many kinds of ser-vice as forms of diakonia, an essential component of mission, along with kerygma and koinonia--preaching and community. Perhaps in this connection we could profit from an expanded exploration of the meaning of the priesthood of all of the faithful. In various ways it is being exercised, but without the kind of theological reflec~ tion that would help us understand who we are as a total priestly people of God addressing the many aberrations in faith and morals that surround us in our global society today~ For many of us the subhead "Consecrated for mission" that appears at the beginning of chapter 3 leaps off the page as a sign of theological breakthrough. It encapsulates the case that I tried to"make for this concept in.my 1989. LCWR presidential address (see Origins 19, no. 13 [31 August 1989]: 209-214). At that time the idea abroad here and there that some r.eligious had opted for consecration and others for mission seemed dangerously divisive. The dichotomy became a defining issue for reflecting upon who and what women religious uniquely had become. We were and If all the people of God are baptized into mission, and bear a responsibility for it, saving the term ministry exclusively for bishops and priests would scarcely be helpful. Janltary-Febrvtmy 1997 are present in the world not merely as a kind of ethereal escha-tological "sign" of the kingdom to come--by reason of the vows we profess, that particular consecration of ours. Rather, we were and are present also as ministerial workers actively advancing the good of people and, thereby, the reign of justice and peace. In this way, too, we are a striking sign of the reign of God--by rea-son of our dedication to the mission of Jesus, consecration in that sense as well. Indeed, as the exhortation at this point says, "The task of devoting themselves wholly to 'mission' is ~,. included in their call . A sense of mission is essential to .every institute, not only those dedicated to the active apostolic life, but also those dedicated to the contemplative life" (§72). In support of this, Luke 4:16~ 19 is cited to emphasize that the Spirit has consecrated Jesus to bring good news to the poor, to captives, to the blind (§82). Consecration for mission places the vows in a new context and suggests that they testify to the evangelical counsels' "profound anthropological significance" (§87). Chastity is presented as a response to "a hedonistic culture which separates sexuality from all objective moral norms, often treating it as a mere diversion and a consumer good and, with the complicity of the means of social communication, justifying a kind of idolatry of the sexual instinct" (§88). Poverty is related to "a materialism which craves possessions, heedless of the needs and sufferings of the weakest, and lacking any concern for the balance of natural resources" (§89). And obe, dience is a response to "those notions of freedom which separate this fundamental human good from its essential relationship to the truth and to moral norms. In effect, the promotion of freedom is a genuine value, closely connected with respect for the human person, But who does not see the aberrant consequences of injus-tice and even violence, in th( life of individuals and of peoples, to which the distorted use of freedom leads?" (§91). These ideas on the vows, incarnational in my view, are more compatible with our experience than the idealized and "transcendental" notions pre-sented in the earlier sections of the document. They are consonant with the serious study we have done on Gaudium et spes and with the implications we have drawn for our identity in mission and the ministries we have undertaken to further the reign of God. These interpretations are welcome in expressing a realistic understand-ing of the vows, one with which we can identify. Whether or not~ religious life evolves is in the end not that sig-nificant a question. What really is at issue is whether or not the Review for Religious church--and the religious life within it--has a living tradition, one that adapts and grows and grafts new things into its old self, for the sake of gospel mission. The experience of women reli-gious over the years reveals that there is a dynamic interior prin-ciple among us that challenges, motivates, energizes, and adapts in our ongoing history. The traditional values of religious life are not cast aside; they are evaluated in new contexts, reinterpreted and reformulated for our mission in the contemporary world. Our communal discernment in these recent years convinces us that this interior principle is the Holy Spirit, to whom we must be faithful. Thus, Vita conseo'ata, Pope John Paul's postsynodal exhor-tation "on the consecrated life and its mission," strikes us as an affirmation of a movement of the Spirit of God that we have rec-ognized in our experience and articulated in our theological reflec-tion. We are happy to find this movement acknowledged in this exhortation. Note i "Licet varia haec genera unum Christi mysterium demonstrent, pro-prietatem peculiarem quamvis non unicam laici prae se ferunt, saecular-itatem nempe, pastores ministeriorum curationem, homines consecrati peculiarem cum Christo virgine paupere oboediente conformationem" (AAS 88, no. 5 [13 May 1996]: 405, §31). Our Lady of the Gifts Bewildered by the gifts: they bring Her son--such treasurest. and still listening For more nightsongs strange spirits sing, Her human love thrusts these apart As not fully human; let him start With just one gift; pressed to her breast For all she has to give: her human heart. Nancy G. Westerfield Janua~y-Februmy 1997 BRIAN PIERCE The Vatican II Generation and Religious Life lhad just celebrated my second birthday when John XXIII _~-went over to a dusty, closed window, threw it open with a smile, and invited the windy spirit of Vatican Council II in to freshen things up a bit. Needless to say, I do not recall the excite-ment of that time. Nor do I remember where I was when the news broke that John F. Kennedy had been shot. Only three at the time, I was probably building a fort in a sandbox somewhere-- totally oblivious to the tears and shock that swept the nation and the world, sending my mother into early labor. I do not even remember my little brother's birth the next morning. My preparation for first Communion was with a group of guitar-playing sisters who taught us a revised version of the Act of Contrition (I never did learn the "0 my God, I am heartily sorry" version that my older brother learned). They taught us, too, thaf it was okay to chew the Communion host before swal-lowing it, something my brother had distinctly been told not to do. To top it all off, none of my philosophy or theology classes as a Dominican were in Latin, and so, every time an older Dominican tosses out a Latin phrase during a dinner conversation, We younger men just roll our eyes and pretend to know what he is saying. Coming from that background, I can honestly say that I love the church and am committed to continue the journey as a Brian J. Pierce oP is a member of a Dominican community whose activ-ity includes lay ministry formation, university ministry, and pastoral accompaniment of persons with AIDS. His address is Frailes Dominicos; Apartado 2608, San Pedro Sula; Honduras, Central America. Review for Religious believer, a disciple of Jesus, and a preacher in the family of St. Dominic. I often get the feeling, though, that some of those who grew up in the pre-Vatican church look at us of the postconciliar generation as second-class Catholics: "Nobody can call himself a real Catholic if he's never attended a forty-hours' devotion," said one of those faithful daily-Mass folks to me one morning. I swallowed and smiled, not daring to confess to him that the young priest who had just "said Holy Mass" was one of those question-able "pseudo-Catholics." A sense of humor and some patient understanding help in those situations in which the distances between the generations seem irreconcilable. Religious Life and Spiritual Development In his recent book Further along the Road Less Traveled, M. Scott Peck, noted psychiatrist and spiritual guide, has capsulized in simple language the stages of spiritual development that James Fowler and others had mapped out earlier. Peck speaks of four stages: (1) chaotic-antisocial, (2) formal-institutional, (3) skeptic-individual, and (4) mystical-communal. My intention here is not to give an overview of the stages, but instead to comment on my own experience as a religious withi'n the post-Vatican church in light of Peck's categories. I realize that to make sweeping generalizations about faith development, especially on an institutional level, is both preten-tious and dangerous. I do so only as a way of situating us within the present moment so that we can more readily hear the Spirit calling us to growth. All ages of church history have had persons and communities representing each of the four stages. I think, though, that i( is safe to say that the pre-Vatidan church and reli-gious life had become somewhat bogged down in the legalistic uniformity of Peck's stage 2 (formal-institutional). Vatican II opened up the windows and doors of dialogue, both within the church and with the world. This dialogue marked the social and ecclesial environment in which my generation of religious grew up. In our childhood years Catholic liturgy was being transformed (causing its share of confusion, I later learned), and we began singing such hits as "Sons of God, hear his holy word" (inclusive language being still in an embryonic stagg). Renewal brought many new apostolic groups and movements, and there was an Janua~y-Febm,ary 1997 Pierce ¯ The Vatican H Generation and Religious Life overall air of dialogue and experimentation, especially in religious life. Uniformity was out, and modified habits and consensus deci-sion making were coming in. Vatican II's fresh breeze opened up the possibility for many persons and religious communities to move into skeptic-individ-ual faith development, Peck's stage 3. Peck says that, even though this stage is outwardly less "religious," it is in fact more "spiritual.". It is the stage of healthy questioning, conscientious dissent, and the blending of psychology and spirituality. In many ways those first years manifested themselves as an overreaction to the for-malities and legalisms of years past. In a positive sense it was a time of much dialogue and growth. My generation was still too young to be involved in 'the dialogue, but our early religious edu-cation took place in that environment. I remember the lay couple who taught our confirmation class in the early 1970s stressing that for us to be mature Christians we had to learn to make moral decisions with gospel responsibility. A far cry from the Baltimore Catechism of our parents' generation! Now we are in the 1990s and rapidly approaching the new millennium. Again, recognizing the frailty of making any kind of generalization, I think it safe to say that most of us raised in the postconciliar generation and most of the religious communities that went through renewal are still in Peck's stage 3. I do not mean that we have stopped growing or have become stagnant. Quite the contrary. In the American church in general and also among religious, a strong spirit of creative searching, is still preva-lent. At the same time, though, I think that very few religious communities have moved to what Scott Peck calls the mystical-community level. This may be quite natural, given the fact that Vatican II happened only thirty years ago, but my hope is that our generation may have something to offer here. Those of us who were formed in stage-3 parishes and reli-gious communities, complete with guitar Masses and face-to-face "celebrations of reconciliation," never went through the painful birthing process that gave way to the renewal of Vatican II. We are grateful to those who have gifted us with this rich inheritance-- a more mature and liberating life of faith within the community of believers. In many ways we had it easy, and perhaps it is now our .turn to lead the way through the desert. Many of my friends (ages twenty to forty) have left the church for a variety of reasons. Some have gone back to stage-2 Review for Religious Catholicism (usually lured there by disgruntled elders) or have found security in fundamentalist Christian groups. Reactionary Catholic religious congregations and movements and Bible-thumping evangelical churches (sometimes even with a shiny, high-tech faFade) are on the rise. Others of my friends--some of whom experimented with drugs--are trying to get to stage 4 by New Age pseudomysticism. Many young people today have a thirst for religious and mystical experience, and not all of them seek just a quick fix. The large num-ber of young adults (many ex-Catholics) adhering to the rigorous disciplines of Eastern meditation practices is an impor-tant phenomenon of our day. Our gener-ation is willing to sacrifice if we believe it is worthwhile (that is, no blind obedience, please). What, then, is this new journey that calls out to us today? If Our religious com-munities are not opening up the path to a deeper mystical and communal level of faith (Peck's stage 4), how can we respond in creative ways to bring about the needed growth? I am no expert on either faith development or postcon-ciliar religious renewal, nor do I propose to speak on behalf of all the Vatican II'generation. I simply speak out of my fourteen years of experience, prayerful struggle, and reflection as a Dominican. We have been hearing for several years now that religious life is in crisis, and I basically agree with that reading of the signs of the times. Crisis, however, does not have to mean something bad, a negative experience. Crisis can mean growth, a time for matur-ing, Just as past generations of Catholic religious strove to pro-duce new forms of religious life, so must we do today. This is no time to give up or go backward. We have received a generous and precious inheritance indeed, but the "not yet" of God's reign still burns within us: Now it is our generation's time and task to carry the torch. I am aware that much is being written about the renewal and refounding of religious life these days, and in no way do I intend a comprehensive overview of the issues at'stake. I will look at three main topics (contemplative spirituality, community living and sharing, and ministry among the poor) while attempting to We have received a generous and precious inheritance indeed, but "not yet" of God's reign still burns within us. I7- Januao,-Feb~waO, 1997 Pierce * The Vatican H Generation and Religious Life reflect on them from the perspective of us who were raised beneath the cool shade of Vatican II. Contemplative, Prayerful Living My mother, whbm I consider to be a fairly open and renewed Catholic, still pulls a tattered Stations of the Cross prayer book out of her purse to reflect on before Mass or after Communion. In other words, she still holds on to and receives life from the meditative and devotional practices common before Vatican II. That kind of prayer-book piety does not fill my spiritual needs, but neither does the "my ministry is my prayer" pastoral workaholism that apparently has taken its place, especially among us younger religious. It seems to me that we went from saying prayers (Peck's stage 2) to not saying prayers (stage.3 skepticism) and somewhere along the way began to lose sight of the plain, simple art of just praying. For many of us, the charismatic renewal, with its focus on prayer rather than saying prayers, offered a stepping-stone in our spiritual development, but the emotionalism and fundamental:- ism in the movement caused many to look elsewhere. I am con, vinced now more than ever, after five years of living among the destitute poor of Central America, that being a follower of Jesus necessitates a deep commitment to prayer--and prayer requires time, energy, and creativity. Without a very intentional spiritual life, we run the risk of doing many good things on an ego~ trip rather than out of gospel-based selfless love. As I grow in prayer-ful communion with God, I discover that my loving others is freer, less needy, more liberating. In the past several years, there has been a growing interest in contemplative and centering prayer throughout the country. This is a wonderfully hopeful sign, and in many places it is the laity who are taking the lead in this kind of prayer. It saddens me that I have lived in or visited religious communities where com-mon prayer is either nonexistent (stage-3 individualism, at best) or simply "reciting the breviary" (stage-2 formalism). In order to grow into a communal, stage-4 level of faith, we must learn once again what it means to really pray together. I occasionally spend my annual retreat with a small commu-nity of Benedictine women in Oklahoma. These women gather three times a day for contemplative, sitting meditation, a blend of Review for gelig4ous Catholic contemplative prayer and Eastern meditation practices. The shared silence has been a gift beyond measure for me. In my years of formation, we were enc.ouraged to give time each day to personal or "private" prayer--can Christian prayer ever be "pri-vate"?-- but because of the previous generations' experience of having to spend a half hour together each morning in the chapel for "meditation," we rarely shared silence as a form of prayer. It seems to me that in our day and age, with all its diversity and respect of the individual, we could profit immensely from a kind of shared prayer of silence. Silence binds together and bridges gaps in ways that words sometimes cannot. The liturgical reforms brought in by Vatican II .helped to bring our com-mon prayer back into the real world, but I believe that in many ways our common prayer has become just one more task to complete in the day's busy schedule and thus something that many find uninteresting. Introducing some shared silence into our common prayer can be a way of celebrating sacred time together in a "non-doing" manner. Prayer as a,task to be completed increases the workaholism of the many religious and lay Christians brought up on "do good to your neighbor" faith renewal after Vatican II. Not that we should reverse the renewal, for the recovery of the social-justice dimen-sion of our faith has been one of Vatican II's greatest gifts to the church; but are we perhaps only following our culture's insatiable drive for success and efficiency when we burn ourselves out as gospel do-gooders? A deep spirituality.that combines contem-plative prayer and Sabbath rest not only promotes gospel values, but challenges our consumerist society as well. The renewal of the contemplative dimension of our religious life consequently brings into question the professionalization of our ministerial commitments. I think that the emphasis on solid formation in theology, Scripture, and the social sciences that has come as a result of Vatican II is to be highly lauded, especially for women religious, for whom such opportunities were rare in the preconciliar years. To my mind, this move toward professional- In our day and age, with all its diversity and respect of the individual, we cof~Id profit immensely from a kind of shared prayer of silence. ~anua~y-February 1997 Pierce * The Vatican II G, eneration and Rdi~_ous Life ization, though, has taken away much of the evangelical freedom that marked the early years of our foundations. As professionals we have had to buy into the world of competitive salaries, con-trolled work schedules, tenure-track professorships, and the over-all efficiency mind-set that characterizes the corporate and professional marketplace. Can we honestly cultivate the deeply contemplative prayer life that we entered religious life desiring while yielding too much to that system? Without losing sight of the need to be justly compensated for our ministry, have we not given up some of the freedom to "be with and for God" by trad-ing in our vow of poverty for the corporate model of church life? Have we fallen into'a minimalisrunderstanding of Sabbath (noth-ing more than Sunday Mass) because of the demands of ministry? At a recent day-long conference on Dorothy Day and Thomas Merton--given by Jim Forrest, who knew them both--someone asked what his strongest memory of Dorothy Day was. Jim answered quickly and with no hesitation: "When I think of Dorothy, I think of her on her knees praying. She spent a lot of time in prayer." Imagine that! This dedicated social-justice apos-tle of the United States is remembered as a woman on her knees praying, and for long periods at a time. Stage 4's mystical dimen-sion cannot be integrated into our lives if prayer is just another point on the "things to do" list for the day (after clocking out from work at the social-service agency, of course). Our commu-nal and contemplative prayer must be leaven in the dough of our daily lives. For, when our prayer truly becomes prayer, then our ministry and our lives as a whole will also become prayer. Real Community vs. Corporate Individualism We know it. We say it. We preach it. We write books about it. But do we live it? Do we live real community? The early Christian communities were not sacramental fast-food outlets, nor were they the early predecessor to Motel 6 (key, clean bed, cable TV,, free breakfast, cheap rates). They were brothers and sisters who had made a commitment to each other and to fol-lowing in the footsteps of Jesus of Nazareth. They lived, shared their goods, worshiped, and died with and for one another and the gospel. The beatitudes were their daily bread, and they knew that being a disciple of J.esus was to be their everything, their cross and their deep joy. Jesus was the way, the path by which the com- Review for Religious munity of believers would walk together towards the promised reign of God. Does this sound a bit idealistic? Well, the picture which the Gospels and the Acts of the Apostles paint for us probably is a somewhat idealized version of reality. But let us not forget that these pictures appear in our Scriptures precisely because they were the goal towards which the early communities strove. Many ist-century Christians gave their lives to make this dream of com-munal gospel testimony a lived reality. Today we have the same struggles, difficulties, and weaknesses as the early Christians. But can we also claim to share the same goal of offering the world a living witness of the Body of Christ? I think that women and men religious provide coundess exam-ples of Christian witness, but I also think that the communal dimension of gospel living--and consequently of religious life-- has suffered great setbacks since Vatican II. We give ourselves to excellent and creative ministries, but more and more we do them alone. Everyone in the community has a project, and all the pro-jects are nicely organized under a fancy mission statement. We have all made use of the Myers-Briggs and the enneagram to facil-itate our once-a-month interface gatherings (which used to be called community meetings!), but does the world feel the force of our communal witness to the gospel of Christ? In my own Dominican tradition, the example of the first fri-ars in the Americas stands out strongly: a small band of Spaniards on the island of Hispaniola in the early 16th century. Needing to make a response to the atrocities of the conquest and oppression of the island's native inhabitants, and convinced that the atrocities were not the will of God, the community broke with the dominant theology of the day and preached that the Spanish conquerors were living in mortal sin because of their unjust treatment of the Indians. They all signed the community's homily that was preached by Antonio de Montesino, and, as expected, their words brought upon themselves a tidal wave of reactions, one of which was a harsh reprimand from their provincial back in Spain. Listening to the homily that day was young Bartolom~ de las Casas, who years later became the continent's most important defender of the cause of Indian rights. The question that blaringly stands out is whether or not the same words from a single Dominican friar on the island would have had the same dynamic effect on the history of Latin America that the community witness had. I think not. .']anuaty-FebruaD, 1997 Pierce ¯ The Vatican H Generation and Religious Life Today's church has become so individualistic in its focus that one wonders if there is still room for a prophetic witness in com-mon. The "something for everyone" mentality has worked its way into every part of chursh life in our country. Many of our parishes look more like the food malls where thirty or so minirestaurants are squeezed in between J.C. Penney's and Florsheim Shoes. We have become pastoral experts in creating a program for every-one, in itself not a bad outreach mentality; but the lack of focus is something we have to look at seriously. What is the message we are giving about the gospel? How can we celebrate the gains brought on by the council, with its renewal of lay participation in church life, without dispersing our witness in so many directions? I believe we need to step back and ask ourselves the tough ques-tion: Is corporate individualism the same as community? The question becomes even more urgent when we ask it from the point of view of publicly vowed religious life. Are we mir-roring the communal striving of the early Christian communi-ties or the strategic planning model of IBM? Brother David Steindl-Rast~OSB, in his book Gratefulness, the Heart of Prayer, uses a wonderful image to describe community living. He com-pares the old model of pre-Vatican corporate uniformity (Peck's formal-institutional) to sardines all lined up in a can--nice and orderly, but all dead. Real community, he says, is more like a school of fish swimming together gracefully'(Peck's mystical-com-munal). I think that we threw away the sardine can in the 1960s and then, liberated and full of life, all swam off in different direc-tions (Peck's skeptic-individual). How can we get back to swim-ming together gracefully in a school without destroying our creativity or drowning our witness in watered-down corporatism? There certainly are no easy answers, but we know deep down the hunger for such a life. Young people want community. Many of the people my age and younger are tired of the broken fami-lies, broken relationships, and lonely apartment living that have characterized our generation. The thousands of young people who flock to Taiz~ each year in postmodern, de-Christianized Europe must be telling us something. The human heart longs for communion, and the world denies the fulfillment of that longing to more and more people everyday. Many religious women and men are choosing to live alone and work .in their own ministries, often identifying themselves professionally with a group that is not their religious community. Review for Religious We have come to accept this reality as quite normal, but will it continue to attract young people to a life of public, gospel-cen-tered, and vowed living? Real community is an urgent need for us who long to channel our creative energies in healthy ways in a world that sees little value in the commitment of celibate living. Will we find that companionship if we come home to an answer-ing machine full of messages or a "com-munity" room full of brothers or sisters inert before the TV set like the pillars at Stonehenge? Could Acts 2:42-47 give us some hints as to where to continue journeying along the path? References there to the teaching of the apostles, the common life, the breaking of the bread, and prayer point to a community that spent a lot of quality time together. Today we have many meetings run with corporate efficiency, but do we really spend time together (sharing the day's stories during a leisurely evening meal, faith sharing, studying the day's or the week's liturgy texts together, recreating or even taking a day off together--away from the phone and TV-)? The early Christian community's life had a tremendous impact on the local people (2:43). Does ours? Have we ever considered a ministry in which the whole community works as a team (for example, a series of lay formation workshops, time each week in a soup kitchen, regular visits to the AIDS wing of a hospital), giving witness to the value of community through our example? The passage goes on (2:44-45) to the difficult point of sim-ple living and common sharing of goods. It is an area of great challenge for us today. We have adopted the "have credit card, will travel" mentality of mainstream America, some of which, per-haps,, is inevitable. But are we taking these steps with sufficient reflection and caution? Are we willing to defend the truth even when it may not be a popular stance among some of our generous benefactors? Do we tithe from our salaries and communal accounts?.Where does our province or religious congregation invest its money? Do those investments promote social, economic, and ecological justice? Are we content with generic brands of food Many of the people my age and younger are tired of the broken families, broken relationships, and lonely apartment living that have characterized our generation. ffanuaty-February 1997 Pierce ¯ The Vatican H Generation and Religious Life and a simple wardrobe? Do we have a common library, or do we all keep adding personal bookshelves? There are many questions to struggle with, but gospel witness is well worth the struggle. The last two verses of the passage (2:46-47) speak of enthu-siasm, joy, and simple sharing. We glimpse an early community that freely praised God while giving a clear witness to an alter-native, counterculrural way of living. Freedom to be for God and for others was their common ground. They risked martyrdom in order to keep giving their communal witness to the gospel. Theirs is not an easy act to follow, but it sure beats a sardine-can existence or lonely nights at Motel 6. Acompafiamiento, a Way of Walking with the Poor A great gift of Vatican II and these past thirty years has been the church's openness to continuing the dialogue with the world that the council's document on the church, Lumen gentium, high-lighted. The Latin American Church followed up with the prophetic stances taken during the Medellin and Puebla confer-ences of bishops (1968 and 1979). In the United States the pastoral letters on peace and economic justice have been lights .on the path of relating gospel faith to pertinent issues in our world today. We must not underestimate the steps that have been taken since Vatican II. Having said all this, I wish to comment on where I see a weak-ness in our post-Vatican II model of engagement with the world's poor. Not that what is being done is wrong or contrary to the gospel, but in many instances there is, I think, a need to move to a deeper level. Archbishop Oscar Romero, the martyred prophet of El Salvador, popularized during his years as archbishop the term acompa~amiento (accompaniment), a form of walking with the poor that is different from just working with the poor. Acompa~amiento is a way of living more than a way of doing (though, of course, this division in itself is dualistic). Several years ago I heard the noted liberation theologian Gustavo Guti~rrez say that we often reduce the option for the poor to going to the poor neighborhoods and barrios, to the social-service centers and the inner-city schools to work during the day, only to return to our comfortable homes and convents at night. To truly opt for the poor, Guti~rrez said, means to spend the nights withthem as well. In other words, we are called not only Review for Religiotts to do good things for the poor, but to be with them, to walk with them, to live with them, and, if necessary, to die with them. Romero's acompa~amiento could be translated as "sharing bread along the journey." It is different from giving bread to the poor; it is a sharing of life that dissolves the distances that separate us from them. To opt for the poor through acompa~amiento moves beyond all dualisms to make more real the concepts of global commu-nity and people of God. The hospice movement, Habitat for Humanity, L'Arche, and Christian base communities are expres-sions of this new way of being church and community. Each model portrays a community of equals, living and working together for a new world. There is very little corporate mentality present in them. This was the power of Archbishop Romero's witness--an erasing of the distances: the sheep and the shepherd together risk-ing their lives for the kingdom. How can our communities continue to make the transition to more of an acompa~amiento model over the traditional "charity" model (I do not favor the impoverishment of the word charity in contexts like this). I believe that, first of all, we have to set aside the obsession with efficiency and success that our world impresses upon us and complement our doing with an equal emphasis on being with. It is not an easy step. Rather than sending money, clothes, and food to the poor, can we pray, eat, study, recreate, and even live with them? The challenge is at the heart of the Catholic Worker Movement founded by Dorothy Day and Peter Maurin decades ago, and it is the call heralded by St. Paul when he proclaimed that our baptism erases all the divisions between persons, making possible a true community of equals (Ga 3:28). Finally, and perhaps this takes us back to the start, I believe that to truly love the poor as .sisters and brothers requires a con-templative (mystical) heart. To develop the capacity to stand in silence alongside the poo~r and accept the ambiguities of life is to grow into the mystical dimension of our faith. We really are not separate from "the others," but only a contemplative heart can begin to grasp the interconnectedness that holds us all together. If we grow in such contemplativeness, our being with becomes less a heroic act of giving life to .somebody in need and more a happy fulfilling of our potential as children of God: we are uninhibitedly glad of the opportunity to see the kingdom that .Jesus preached radiating from our simple act of "sharing bread along the journey." Januao,-FeblvlaO, 1997 Pierce * The Vatican H Generation and Religious Life I recently learned this lesson anew. A group of university stu-dents and I were scheduled to visit the inmates at the local prison. The students, among whom was Diana, a young crippled woman, met at our house, about ten blocks from the prison. I quietly asked if one of the students would go with her on the bus while the rest of us walked to the prison. Overhearing my request, Diana told me politely that she preferred to walk. I would not hear of it. Angry that no one offered to go with her on the bus, I decided to do it myself. By that point Diana, perceiving herself a burden to ¯ the group, had grabbed her crutches and begun walking home. When she finally had the courage to return to the group two months later, she told me I had made her feel terribly uncom-fortable that day. I had wanted to do something~r Diana. She simply wanted to be part of the group. I had seen her as a problem rather than as a person. Without a heart made flesh by prayerful silence and careful listening, we run the risk--as we go about doing good works to save the world of forgetting that we too are just part of this world already saved by God's love. To step back, to see and lis-ten to God speaking to us through poor people, is not always the quickest, most efficient way to bring about change in the world, but it is God's way. Stepping back, we discover anew each day that we are all part of one body--crippled, broken, healed, and set free. Community and Grace Thirty years after Vatican II, we all still have much to learn. The gospel is new each day and in every generation. However much progress we may have made since, the council, we need some self-critique as we continue the journey. Many people my age are not attracted to a church that differs little from the trap-pings of their everyday job, and the skeptic individualism in reli-gious life does not stand out as an exciting alternative. They can live that way and get paid a pretty good salary for it! Religious life' among the Vatican II generation must continue to offer some kind of critique of the dominant culture if it is to be viable for our times. Some cultural criticism, however, neglects important parts of Jesus' teaching. The post-Vatican II generation of Catholics is nov looking for more moralistic condemnations of modernity. They want a life with deep meaning, a simple life Review for Religious they can share with real people (and not just through their Internet modems!), a life that can help to make our world a bet-ter place without making themselves workaholic basket cases in the process. I believe it is still possible to swim gracefully through the waters of our times, guided not by the uniformity of the past nor the runaway individualism of the present, but by the Spirit of Jesus given to us and quietly moving in us with transforming new-ness and amazing grace. Awakening Golden leaves rustle and swirl Beneath the silver birch tree As sunlight from crisp blue skies Comes to rest on the forest floor. And nature poised on winter's brink Does not die but falls asleep Until it one bright spring morn Awakens to song of birds and brook. How like our lonely restless souls When in their final slumber lie Until aroused one glorious dawn By sweet sounds of an angel's horn. Eva Marie Ippolito Janua~y-Fd.-uaty 1997 F EDWARD VAN MERRIENBOER Of Those Who Leave Us: A Typology Tpe contemporary leader of a religious community is ected to be a person of prayer, with a vision, who can manage finance and who knows the legal aspects of public cor-porate life. Although few people ever fulfill all of these expecta-tions, most leaders do very well at some of them while in office. Many leadership tasks give one a sense of joyful accomplishment; of those that fail to do so, none is more painful, in my experi-ence, than participating in the departure of a member. I was a member of my province's council from 1973 to 1983 and then, until 1992, a member of our general council in Rome. In both the provincial and international contexts, the pain was ever present when a petition for dispensation came in. Impressed by the unique story that each of the many petitions revealed, I began to ask myself what I could learn from them personally and corporately about departure. During my nine years on our general council, I kept a brief list of people's reasons for leaving. My purpose was to learn from these experiences how to help those in leadership. I wanted espe-cially to help the men working in our initial formation programs so that they in turn could help our candidates avoid such painful experiences for themselves and their communities in the future. I share these reflections in that spirit. Edward van Merrienboer OP chairs the Department of Theology and Philosophy at Barry University. From 1983 to 1992 he was assistant gen-eral for the apostolic life of the Dominican order. He has written on reli-gious life, social justice, and spirituality. He can be addressed at Barry University; 11300 Northeast Second Avenue; Miami Shores, Florida 33161. Review for Religious Collating the many stories, I found that about eighty percent of those who left our community from 1983 to 1992 could be gathered into five groups, no matter what part of the world they lived in. My findings, of course, are not scientific conclusions of the sort one expects from an empirical study using a sociological method. Rather, they are reflections made after reading petition after petition regarding departure decisions that had been arrived at by individuals and/or the provincial leadership. I did not speak with the men petitioning for dispensation, nor did I interview their provincial leadership for additional data. My typology is based on what they and their provincial superiors wrote in the petitions. Typologies are models that seldom fit reality perfectly: there is always some overlap among the types. But still the general pat-terns proved helpful when I was making visits to our provinces. These types, from what I have learned from previous members of our general council, represent a change. During the time of Pope Paul VI, most members departed°to enter marriage. Today this is still a reason, but other reason~ have become more dominant. I have shared my findings with members of other general councils. They have found my insights to be valid in their communities and have encouraged me to share them more widely. What follows is a brief description of the five types of mem-bers seeking permission to leave and of the behaviors that led to their petition: the free agents, the must-have-its, the new founders, the loss-of-hopes, and the I'm-better-nows. The Free Agents Most free-agent petitions came from those who entered at the time of the Second Vaticah Council or within ten years after it. My religious community, like most religious communities of that time, was emerging from an era of strict legalism and con-formity. While we never had a fixed mold to force people into, informal ideas of what religious were supposed to be and to do defined almost every aspect of our lives. Perfection would be achieved by going through a "narrow gate," the perfect mechanism for making sure that, of the many called, few would be chosen. After the council, all the rules of our life were examined and revised. Now a wide embrace would replace the narrow way that was so well defined. Pluralism was encouraged in ministry and in 29 January-Feblwal.'~ 1997 Merrienboer * Of Those Who Leave Us local community life. Everyone was encouraged to participate in shaping our life and mission.For most of us this new freedom was a blessing because it allowed us to be ourselves and be faith-ful to our community at the same time. While limits were less defined, most religious knew that there were limits because of our vowed life. This was not the case with the members whom I am calling free agents. They enjoyed the new freedom and saw no limits. For some of them the freedom involved embracing works that were hard to locate within the mission of the institute or within the vowed life. Commonly they found ways to spend community funds while being little concerned about bringing in any money themselves or about the consequences of their expenditures on their community. Because finance is so concrete, much of the ten-sion between free agents and their community is about money. In extreme cases they establish private bank accounts or have funds that are not accountable to the community. Sizable funding is essential to them because it provides the means to express their freedom. Money provides the physical necessities they need to be free from the community's demand for responsible account-ability. Another area of conflict between free agents and their com-munity is their approach to relationships within and outside the community. Some of these relationships become exclusive com-mitments that involve genital expression. Self-direction in ministry becomes essential as part of their freedom agenda. Most are happy with the spirit of freedom that the council mandated; but, when "oppressive" superiors or members begin to challenge their lim-itless freedom, they became unhappy and start to question their vocation. They often say that they woul.d never have come to the point of seeking dispensation from their vows if it had not been for narrow-minded, or legalistic leaders. They do not see the problem of living a lifestyle that is contrary to their public commitment. Long and painful dialogues with their superiors do not enable them to see the points of conflict. Some express their anger at the community for trying to restrict the freedom given to them by the council. Many view the challenges coming to them from their community as statements of distrust. The decision to leave the community is a result of having to choose concretely between their agenda of freedom and certain Review for Relig~ous behaviors their community identifies as essential. It is tragic that often these members leave us without ever understanding that every life option imposes certain limits upon people, that in this regard religious life is no different than any other vocation. The Must-Have-Its Departing members of the second type seek dispensation within a very short time--usually three years or less--after their final profession or ordination. Judging from externals, one won-ders whether these members have really given religious life a fair chance. A common concern expressed by leadership is that these members may be acting in haste. The problems the mem-bers are experiencing could be rooted in the normal adjustment period from initial forma-tion to the wider life of the community. Because of the short time that these mem-bers have been in the community, unless there have been major difficulties previously, most religious superiors give only a very qualified support to their petitions for dispensation. This is understandable from an administrative per-spective, but I think there is an aspect of these members' personality that is perhaps being over-looked. It is this: They cannot come to a decision to leave the religious life or the priesthood until they actually possess these realities. Part of their personality demands that they prove to themselves that they can be a religious before they can decide that they do not want to be one. Some of this feeling is rooted in a need to be clear that they are rejecting the community and not being sent away. Very often I noted that, when during their initial formation they were asked as candidates to question their decision to be a religious, they responded by devoting themselves to becoming a better religious. Even when their simple vow period was extended so that they could look at their vocation, they never questioned their call to religious life. Some indicate that, almost from the day of their final pro-fession or ordination, they began to question if this was for them. They felt that before final profession they really .had not known While limits were less defined, most religious knew that there were limits because of our vowed life. Janua~y-Feb~vla~y 1997 Merrienboer ¯ Of Those Who Leave Us what it would be like; now they knew fully and were not happy. Others fully expected that after final commitment their experience of the life and ministry would change radically. It did not; in some ,cases it even became worse. They were given less attention and were expected to be fully contributing members of the commu-nity- which beEame a major source of frustration. Even in situations where a mentor was assigned to assist them in their adjustment to the postformation community life, there was little the community could do to change the attitude that, "now that I have what I set out to achieve, I noolonger want it." My reading of their autobiographies comes up with a pattern throughout their life of obtaining something, then setting it aside. Before entering the community, a high number of petitioners had obtained graduate degrees in unrelated fields and then never used this knowledge and experience. At the core of persons of this type is their inability to project their hopes into the future and make an assessment of their fitness for that vocation. Their experiences of initial formation do not enable them to make an educated guess about their ability to live religious life in the future. They only know what is present to them, and now that they have the life in its fullness they no longer want it for themselves. The New Founders Some people enter a religious community with the idea of reshaping it according to their own vision of religious life. Such an idea is in strange contrast to a community's centuries-long acceptance of its charism, but it is a fact that some people feel that their own image of religious life today takes priority over all that has come before it. One area into which such new-foundation efforts are brought is the community's mission. New founders would define this mis-sion as movement for social change or promotion of a different theological perspective. In countries where there has been a his-tory of repression in society, they see religious community as a resistance movement that offers its members prophetic opportu-nities. When the new founders promote involvement in social action, they become disappointed that not all the members feel called to participate. In more industrial countries the meaning of religious life, Review for Religious according to some new founders, is to protnote the women's movement or the gay movement. For others it is to become pro-tectors of traditional understandings of the faith. A common focal point for new founders is the community's liturgy. It becomes the platform for their view of religious life. Whether traditional or progressive, they see community prayer as a way to form the other members into a new identity. Most new founders are critical of programs for new members and of the actions of the community's leaders. They believe that, if their own vision of things prev~lils, the community will be refounded with new vitality. They blame the community's short-age of vocations on its resistance to their newcomers' vision of community renewal. The tone of their petitions for dispensation often indicates that they consider themselves to be ahead of or even better than most of the institute's members. They predict dire consequences for the community after their departure, Convinced that their own vision is important and urgent, they feel they must leave and find a place to implement it immedi-ately. Such refounding attitudes seem to stem from an assumption that the community is joining them on their journey, not that they are joining a group that already has a reasonably defined identity as it proceeds on its journey. In my experience, formation programs that encourage self-expression without enough regard for the community's corporate identity only encourage new founders in convictions that will prove problematic. The Loss-of-Hopes I have thus far described three types of departing members. I believe that the responsibility for their departure from religious life rests primarily with them and not the community. The com-munity has failed them in many ways, but the motivation of these individuals has been essentially flawed, often from their very early years in religious life. The fourth type of persons leaving reli-gious life today are different. Here the primary responsibility for the departure lies with the community, with its lack of faithfulness to its charism. These tragic petitions come from persons who have given their best effort to be faithful to the religious life and have not found much support from other members. Some have found it JanuaTy-Febtvtaty 1997 Merrienboer * Of Those Who Leave Us nearly impossible to find within their community a supportive environment for prayer and the vowed life. If they have shared their frustrations with other members, they often have received kind words but not active support. Sometimes this, alienation from the community has been caused by other members' general lack of interest in things spir-itual. These other members see themselves as professionals and have little feeling for the idea of a vocation. Considering the meaning of the vows to be very personal, they avoid discussing their own viewpoint with others for fear of seeming to impose it on them. I believe that the departure decisions of members of this type are rooted in their experience of hopelessness about the direc-tion in which the community seems to be moving. Often they feel that they do not even speak a common language about reli-gious life with the other members. They feel that the commu-nity has settled for the lowest common denominator for reasons of avoiding the tensions associated with serious conversion efforts. From my distant vantage point, there appear to be real signs of death in places where these departing members have been living their religious life; regrettably, suggestions to try another place are too late by the time the petition for dispensation reaches the major superior. It falls on leaders to learn from these tragic stories and to address the perceived failures as part of their leadeiship task. In my experience, it is almost impossible to restore hope to members who have become disillusioned; but leadership should make dis-tinct efforts to change situations in which, in the future, even more members would be likely to lose their hope. The I'm-Better-Nows Persons of the fifth and final type of men leaving religious life during my term of office were those who through most of their lives suffered from spiritual or emotional problems. Often their motive for entering religious life was the hope of having their problems resolved by the vowed life. Some of these problems were rooted in their early childhood experiences. Religiou~ life appeared to be a safe place to escape the pain of their family sit-uation. Their low self-esteem was a primary reason for entering community. Their hope, however, that religious life would con- Revie'a, for Religious fer a new value on them and make them better people had not been fulfilled. In some cases the reality of verbal or physical abuse made them fearful of any close relationship. They perceived the vow of chastity as protecting them from such trials, but as the years passed they experienced an inability to relate in a healthy manner with other members of the community. Their lives were marked by a crisis event, such as substance abuse, which made their superiors suggest or even require them to get professional help. Their petitions for depar-ture were often set in the context of the ther-apy in which their suffering was addressed. As they became spiritually and emotionally more integrated, their reasons for being a religious seemed to them less cogent. If they now were capable of healthy relationships, they wanted marriage or the freedom to find deeper mean-ing outside religious community. While it might seem strange, their main reason for wanting to leave community was that they were now happy and did not need the community anymore, Their needs for protection and status had been resolved in a positive manner. Most of these petitioners expressed gratitude to the community for their loving support through their many trials, and they knew true sorrow as they left. I have spoken with a number of healthcare givers about mem-bers of this type, and all have suggested that departure may be the best option for them. They also suggest that religious should examine within their communities the dynamics that allow peo-ple to hide from their problems until they reach the crisis stage. One healthcare professional once told me he thought that reli-gious practice "false mercy" in not addressing the problems of disturbed members until there is a major crisis. As they became spiritually and emotionally more integrated, their reasons for being a religious seemed to them less cogent. Reflections for the Future No matter how perfect our formation programs become, there will always be some members who make the decision to leave us after many years of association. This is to acknowledge frankly Janttaty-Febtvtat3, 1997 Merrienboer * Of Those Who Leave Us the human dimension of religious life, but we can learn from our experiences. It is for the sake of such learning that I have shared my insights as a general-council member who has returned to his province and seen these patterns continuing in religious com-munities. Can we learn from those who have left us? Can we speak hon-estly with our present members when we see behaviors that have led others to leave us? I believe that, if we have the courage to say yes to these two questions, the pain of occasionally having some members choose to leave us and our life together would be much more bearable. In the Temple Year followed year the two had come to this place, old man, old woman, wearing persistence like a skin. Here, perhaps, familiar shadows sharpened the eye's observance. What ¯ better place to find the light, and by it be found, than in the dark? Leonard Cochran OP Review for Religious HILARY OTTENSMEYER Four Seasons for Christian Group Sharing From time to time a gathering of like-minded Christians-- whether it be a spiritual-direction group, an Emmaus group, a Bible-sharing group, or a prayer group--expresses a desire to "go deeper." This desire, perhaps only vaguely defined, generally means that the members want to be more self-revealing, more honest in discussing areas of faith, doubts about the church, glossed-over conflicts within the group, and fears that the meetings have become perfunctory, even boring. In such a case the introduction of some simple group dynamic into the meetings may allow the group to reach a new and more comfortable, if challenging, level of sharing. A dynamic based on the four seasons seems well suited to that task.~ The first time the dynamic is used, an outside facilita-tor can be helpful, one whom the group has chosen for being able and trustworthy. Later, on its own, the group could well devote at least one session to each of the seasons. Nature's seasons are an experience with which we are all familiar. The seasons can function for a group in poetic, dynamic ways, that is, ways in which the clearest and most labored prose cannot. Such metaphors break through the limits of human speech and help us become aware of thoughts and feelings that are otherwise inaccessible. The "I am" statements of John's Gospel demonstrate this beau-tifully. Each believer brings a different set of meanings Hilary Ottensmeyer OSB wrote "The Problem with Problems" for our September-October 1995 issue. His address remains 1414 Southern Avenue; Beech Grove, Indiana 46107. Ottensmeyer ¯ Four Seasons for Christian Group Sharing on hearing Jesus describe himself as the Good Shepherd or the Bread of Life. The seasons function in a similarly evocative way. People instinctively realize that we grow only when we hon-estly share the burdens and problems of our minds and hearts. Time and again we witness this in the pages of the Gospels. The healed leper, the demoniac rescued from among the tombs, the blind Bartimaeus lifted from his roadside isolation, the breath-less disciples returning to Jerusalem from the road to Emmaus, all these Jesus restores to community where they can pour out their hearts in sharing their "stories." Some Cautions Sharing in a group must be neither .intrusive nor abusive. Certain agreed-upon boundaries need to be set to protect the sanctuary of the individual conscience and the dignity of personal free will. There can be no forced entry into the heart. Even God will not force that door, but, like a true lover, quietly tells us, ,Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me" (Rv 3:20). The ultimate dream: table companionship with God! As a minimum, the following rules apply: 1. Members should make only."I" statements, never "you" statements, that is, "I think." and not "You are . " We cannot know the full reality of other people's minds and hearts until we ask them from a respectful distance. 2. Anyone should feel free to call a halt at any time to a line of inquiry directed towards herself or himself: "I'd really rather not discuss that at this time." This allows group members to claim the reverence which is their due. 3. Members should accept responsibility for the unfolding of their lives, avoiding the chronic "victim mentality" that is pervasive in our culture. Blaming others or "life" is most often an evasion.~ As one friend expresses' it, there are four doors into the neurotic. Each door is a belief in one of the following statements: (1) I can make you happy; (2) I can make you sad; (3) you can make me happy; (4) you can make me sad. Reluctant though we are to acknowledge it, each one of us is responsible for his or her own life. Only catastro-phes that overwhelm us exempt us from facing this honestly. 4. We help each other through honest and clear feedback, painful though that may sometimes be. Simple feedback, that Review for Religious is, a brief statement about how another's thoughts or actions come up in one's own life, proves most helpful: "When I am drawn to act that way, I find ."Advice giving is to be care-fully avoided. Other cautions come to mind, but these seem basic. We do not have a direct perception of ourselves. So burdened are our thought processes, so fixed into routine are our actions, that we need the kind mirror of another's perceptions held up before us. We seem at times so suffocated by our prejudices, by our closely guarded denials and chosen ignorances, that we experience a real joy when someone gently opens the window to let in the fresh air of new ideas and new possibilities. Indeed, our deepest prej-udices are those we hold against ourselves. This is the saddest discovery of all. What a joy when someone helps us stand up and claim our own worth! Fall: Season of Fruition Easing into the sharing process is most gently done by choos-ing as a beginning the symbol of fall. Most mellow of seasons, fall is the time of harvest, when good things are gathered up and fes-tivals begin. The rewards of hard work and steady determination lie before us. We have a need to celebrate at this time of year. At this point, what are the fruits of the group's loyalties? There are stored memories of joy shared, of times when a mem-ber has been lifted up and celebrated. The group has had insights that can be recalled, times when it realized that Jesus was there in their midst and hearts burned with awareness of his presence. The Lord was walking with the group as it went along the way. Ours is a faith community devoted to the joys of remembrance, as every Eucharist proclaims. One way of beginning: Inventory the gifts each individual brings to the group. What do I bring to the group which, because of my background, education, talents, and so forth, constitutes a special gift? Follow this by a question put to the entire group: What do we think this one member contributes that is most enriching? Move on then to a consideration of how the group has changed over time, pointing out new levels of support and understanding. Where has a sense of continuity been discerned? What new and unexpected biessings have been slowly revealed in each individual? ffanuao,-Febrttaty 1997 Ottensmeyer ¯ Four Seasons for Christian Group Sharing An important benefit of a sharing group is the contact that members have between sessions. We all struggle to keep alive a "circle of friends." A support group affords an excellent opportu-nity to widen that circle beyond relatives and school-day chums. Do the members of the group reach out to each other between meet-ings? Has acquiring and sustaining friends--those essential inter-personal skills--been nurtured by the activities of the support group? What new skills have been acquired? "If you want a friend, be a friend" is a truth that needs to be lived out day by day. Living in community is of itself no assurance of having friends, but only company. Have I worked at being a friend to members of the group? Winter: Season of Perseverance Winter is the season of hoping and of endurance. For most of us in these northern climes, except for the occasional bright win-ter day, the skies are covered and a chill hangs over the land. Winds bite. Snow and ice impede travel. One has to draw on deep inner resources of strength, and hold on to memories of warmer days. There are winter seasons for a support group, too. These times have to be confronted and admitted. There is a time for breaking open the soil before spring planting. We are reluctant to put a hand to this kind of work, but it is the necessary condition for future growth. A "winter" discussion is the most difficult kind the group will have, and requires patience and loyalty. Questions needing examination fall easily into three cate-gories: 1. Where have we silently established "off limits" areas of discussion: subtly agreed-upon restrictions and withhold-ings? When and how does sharing break down in the group? What expectations did we bring when we joined the group, and how have these been disappointed because of these unspoken conventions? Was I honest with my hopes when I joined? Certainly, every group has the right to mark the boundaries of its sharing. But were these boundaries hon-estly agreed on when the group was formed? Were we too idealistic, too superficial, or too demanding? Were there angers in the group that were glossed over? ¯ 2. What does the group need to work on with determina-tion, for example, admitting and establishing boundaries, facing avoidances; or surfacing denials? Review for Religious 3. Very importantly, what healings need to take place? Does any member feel wounded or rejected in any way? How would this healing best come about? One makes a wonderful discovery in crossing this difficult winter terrain. Secrets can poison people's lives. When we have the courage and trust needed to reveal those tender areas of the heart, we find that others too have suffered in the same way. Walls crum-ble. The Jesus who draws us together out of our loneliness and fears is there, in the eyes and voices of others, to strengthen the fragile bonds that hold together a faith community. Spring: Season of Hope Renewed We all love spring with its beginnings of new life, with early crocuses, hyacinths, and tulips. Winter seems sometimes to linger stubbornly, but spring finally triumphs and spirits soar. Melting snows turn into sparkling rivulets. Sap rises in the trees, and ten-der greens appear along the limbs of trees. A support group too brings forward its hopes for renewal, for new life. It is helpful to go back and test the roots for their vital-ity. This can be done when the members share where their indi-vidual faith stories began. People are always eager to tell their stories. The vast professional therapeutic industry has risen because people are hungry to recount their stories. If the listen-ers are skilled, they can help the storyteller understand better the meaning of the tale. Within the faith story, certain elements are important. Who taught you to pray? Who were your role mod-els of faith? What were some of the significant moments on your faith journey? What was your image of God in childhood years, and how has it evolved over the years? How do you pray at this time in your life? What more do you wish for in your relationship with God? What is your answer when Jesus asks, "What do you want meto do for you?" (Mk 10:51). Not only do roots need to be inspected, but growth too needs to be looked for. What hungers are you aware of in your faith today? How could this support group help you? What aspects of your faith do you want to bring into the lives of those you love or those with whom you work? I have noticed that groups experience a surge of interest when "spring" sessions take place. A renewed commitment, a deeper investment is made in the group, and mem-bers reach a deeper trust level very easily. Januao,-FebrttaO, 1997 Ottensmeyer ¯ Four Seasons for Christian Group Sharing Summer: Season of Sustained Growth The summer months fill us with a sense of achievement. The harsh days of winter are over. The stimulating work of spring has been accomplished. Now is the time to relax and enjoy the warm days and long, quiet evenings. In fields and in flower beds around the house, buds are gathering to maturity; grains are swelling in the fields and fruits filling out to ripeness in the orchards. This is the season of contentment, when gentle rains come to nature's aid. Now people have time for visits, vacations, and concerts in the park. Indeed, the "lazy, hazy days of summer" clothe us like a comfortable garment, and we are grateful. Groups, too, can benefit from at least one "summer" session, counting the blessings the members have seen coming to fruition among themselves. What was the heritage the individual members received from their mother and father? Looking back on the ten-der years of childhood, each person recognizes a "gift" from his or her parents, a "breath of life" that only parents could breathe into the heart of a child. Influenced deeply by our family roots, we make decisions about our place, our possibilities, in the world. What was the special legacy, outlook on life, stance before the future that the members received-from their mother and father? And how has this gift been nurtured and cherished? How did the hands of your father and mother feel at your back as they sup-ported your first steps and as you still, to this da~,, feel their hands steadying your walk through life? Or, and this too must be faced, did their hands grasp you and hold you back? When did you first feel the hand of God at your back, reach-ing with help and love into your life? Perhaps you experienced God as a hand drawing you forward through difficult days and years, pointing the way prophetically towards promise. Which times were times of contentment, when your journey reached a plateau and you rested quietly for a while? Seasoned Years Our lives seem to take the shape of repeated cycles. The pri-mordial journey of Abraham comes to mind here. A call comes to move forward when we are asked to entrust our future to God in faith. Then follows a transition period presenting obstacles to overcome, anxieties and failures to accept, flesh commitments courageously to be made to our beckoning God. Finally comes a Review for Religious sense of arrival, a time to rest and gather strength for the next call, time to sing a canticle of gratitude. Such a pattern applies to a support group. How has the group experienced these calls, these trials, and these periods of rest? Does the group know how to celebrate its members, choosing activities that will express its joy? One priest group I know takes a three-day trip each summer. All eight pile into a rented van, set out for a not-too-distant point of interest, and simply enjoy them-selves. They are gathering shared happy experiences to live on through the months to come. Nothing has been said on the impor-tant topics of how a group is set up, how members select themselves into a group (or are allowed to join it), and how an individual might bring closure when leav-ing. Indeed, perhaps the group decides it no longer serves its original purposes and goes out of existence. No mention has been made of how a group defines its orig-inal goals or modifies them. Without that vital process, the prospects for a successful investment of time and energy are rather dim. These are all con-siderations for another article, one that indeed has been written many times and was not our purpose here. Group renewal is our purpose. Every group, no matter how well put together at its inception or how generous and serious the will of its members, needs to be renewed in its commitment from time to time. The four seasons of the year can help in that necessary task. When did you first feel the hand of God at your back, reaching with help and love into your life? Note ~ The seminal idea for this article was suggested to me by Donna Fyffe; CommunityWorks; 101 West Ohio Street, Suite 1776; Indianapolis, Indiana 46204. Januar),-FebJvlat3, 1997 PAUL DUCKRO, MARJORIE KUKOR, AND JEAN MEIER Inner Work with Your Anger Anger is an emotion much maligned. It is often referred to as a "negative" emotion. Many persons are not comfort-able feeling anger and seek to suppress it in the interest of har-mony and accommodation. Paradoxically, by such efforts people increase their likelihood of expressing anger dysfunctionally. When people suppress anger, or even repress it, it does not disappear; it is left to work its way indirectly, like a force under-ground. It may express itself in very rationalized statements, rec-ognized only in the impossible and recurring problems that follow in their wake. There may be episodic outbursts of anger followed by gre~t anxiety and remorse, forming a cycle of conflict. Other persons may use anger much more overtly, as a domi-nating force. In them anger is a trademark, emerging frequently with few inhibitions. It may even become crystallized in ways of viewing the world--as evil, inconvenient, incompetent, and so forth. Either extreme--expressing anger frequently or habitually suppressing it--may lead to the development of a clinically sig-nificant syndrome for which professional therapy is indicated. Along with such destructive potential, anger has many posi-tive aspects that we shall point out. Moreover, there are proactive ways to deal constructively with deleterious anger in everyday life. Behavioral therapies have been demonstrated to be very effec- Paul Duckro PhD, Dr. Marjorie Kukor, and Jean Meier CSJ, PsyD, can be written to at St. Louis Behavioral Institute; 1129 Macldind Avenue; St. Louis, Missouri 63110. Review for Religious tive. For example, cognitive behavior therapy is effective in cases of uncontrolled anger, suppressed anger, simmering resentment, or cycles of angry outburst and fearful restraint. Typically it com-bines development of new skills, modification of dysfunctional beliefs, and exploration of past experiences that have shaped a person's thoughts and behaviors. More experiential approaches are effective too. In clinical practice these have been shown to improve the recognition, acknowledgment, and expression of anger, whether or not there is the opportunity to work through the anger interpersonally. Experiential therapies take many forms. Art, movement, and fan-tasy are common ways to explore and express anger. Painting and sculpturing are evocative media through which the source of someone's anger can be revealed. Color and form can often rep-resent anger that lies too deep for words. This therapy has long been used with children, but it is no less effective with adults who feel trapped in their own anger. Exercise and movement can express and diffuse angry feelings. Emotional energy is "con-verted" into physical energy rather than being "trapped" in psy-chological or physical symptoms. Fantasy allows people to express and then explore their powerful emotions in a safe way, even toward absent or deceased persons or toward the unseen God. The persons "work through" angry feelings, moving toward a new level of integration and wholeness. Experiential therapies are important when the anger is not even recognized, much less processed, as emotion. It is not unusual for anger to be experienced and expressed--and masked-- in intellectualized forms such as opinions and logical judgments. In such cases, working in a tactually receptive form of experien-tial therapy can release emotions otherwise effectively disguised as thoughts and verbalizations. For persons of faith, contemplative or meditational encounter with the anger has great potential, linking the psychological and spiritual aspects of healing. It is on this approach to anger man-agement that we focus here. For our purposes we will refer to it as inner work. Inner work is the interior correspondent of con, flict resolution. The essence of both is movement, as opposed to remaining stuck in resentment, bitterness, or cynicism. From the exterior perspective, the time given to inner work appears to be "doing nothing." In fact, this doing nothing is true only superficially. Inner work is an active and engaging process of Janua~y-Feb~'ualy 1997 Duckro, Kukor, and Meier ¯ Inner Work with Your Anger coming to terms with both the immediate stimulus for the anger and its deeper sources within. Synergistic with the more obvious activity of conflict resolution, engaging in inner work may provide the time needed for cooling off. Beyond such a practical benefit, this doing nothing is also the space in which one can reflect and make associations and thus prepare to move forward in relation-ships. It helps individuals to insure that they are not pinning their own issues onto someone else or substituting one-sided judgment for dialogue. Stages of Inner Work Inner work with anger involves several stages. The first appears so simple that it is often overlooked: the recognition that you are angry. This step requires regular self-examination, knowl-edge of the ways you may experience anger physically and psy-chologically, and alertness to how you customarily try to mask your anger. That regular self-examination is necessary only restates the obvious: if one does not look, one will not see. Knowing the variety of ways that people experience anger increases the odds that you will recognize it. Anger is, of course, an emotion that people experience directly, but it can also be uncovered in behaviors, thoughts, verbalizations, and bodily reac-tions. Individuals will have characteristic ways in which their anger is masked, expressed indirectly, or expressed passively. Becoming aware of these patterns of human response, you will more likely recognize your own anger under such guises as logi-cal argument, social withdrawal, passive resistance, depressed mood, and spiritualization. If you do not recognize your anger, it cannot be channeled or transformed. Anger that is not experienced or expressed directly is not easily unmasked. Gruff exteriors can hide from the indi-viduals themselves an anger that is obvious to everyone else; so can a smile, and so can solicitousness. For you to relate to such a "shy" anger within yourself may be compared to relating to some-one who is reluctant to come forward. The unmasking must not be done forcefully, or hurtfully. Imagineextending your hand to the anger within, with reassurance that there is no need to hide. In this invitation the anger is reassured that it is seen as a legiti-mate emotion with a reason for being which is important for you to understand. Review fi~r Religious The simple power of recognizing your anger (we might call it awareness) lies in the fact that merely paying it attention changes the anger at once. This phenomenon, the power of simple obser-vation to transform what it observes, is well recognized, not only in behavioral but even in physical science. It can be found in var-ious forms also in our spiritual tradition. From earlier teachers we know the concept that to hold the true name of anything or any-one is to have power over it. We learn that the desert fathers and mothers taught their spiritual children first to name their demons.St. Teresa of Avila taught us that, if anything is embraced in love, it already begins to be transformed. To be true to this way of proceeding, we must remind ourselves that the power does not lie in trying to manipulate or control the anger. In each case, as in the example of dealing with "shy" anger, there is an encounter with the anger. Encounter implies relationship, interaction, and the potential for mutual change: the anger also has something to say. The second stage of inner work with anger may be described as bringing the anger inside yourself. Unpacking that metaphor is not easy; not all of its meaning will be captured in any one exposition. It is already evident that the first and second stages are diametrically opposed to what is often a reflexive response to strong, unwanted anger--trying to get rid of it. We turn to a familiar fairy tale to shed more light on the power of bringing the anger inside. Recall the story of "The Three Little Pigs." Imagine being one of the little pigs barricaded in the last house, the one made of brick. Anger at first may seem like,the big bad wolf howling menacingly outside the door. You shake within, behind the barred door and locked windows. To be exposed to such a monster would be certain death. If matters continue in this way, there can be no happy end-ing-- at best there is stalemate. You know the pigs' solution, and in a way it is related to what we will suggest. But let us modify it in the interest of love and mutual growth. In a feat reserved for imagery, imagine yourself inviting that wolf in. Already, simply to enter the house, the big wolf must become small, at least small Inner work is an active and engaging process of coming to terms with both the immediate stimulus for the anger and its deeper sources within. JanuaJ3,-FebJvtal3, 1997 D_.~ckro~ Kukor~ and Meier * Inner Work with Your Anger enough to fit through the very same door which you use. From that time the wolf already becomes more your equal; the bad wolf becomes your guest. Your fear calms down to prudent caution. Anger, upon being brought inside, begins the dialogue, furthers mutual understanding, and allows you to listen to the message-- which apparently some part of you thought was important enough to arouse such a furor. The third stage consists of continuing your association with the anger. This is the dialogue, and the very heart of inner work with anger. Although associating with your anger must of neces-sity be a free-flowing process, with content unique to yourself, it is useful to consider the general material you might encounter. The material of association might be divided into old and current issues. Old issues are the recurrent themes that come up again and again in anyone's life. Much of the message of any intense "negative" emotion has to do with these recurring themes. A popular way of conceptualizing this idea has been called the 90/10 rule. It suggests that, in understanding the message of strong feeling, very little (10 percent) has to do with what seems to be obvious, the matter on which you are focused. The greater part (90 percent) arises from old issues that have been reawak-ened by the current circumstances. Imagine a detonator: a small and harmless charge sets off a much larger and destructive explo-sion, a cache of dynamite for example. Obviously, the great positive potential in associating with the anger is in learning to listen for the old issues which come up in the process. These old issues influence your perception as perva-sively as a pair of colored glasses affects your view of the world around. They color your interpretations and lead to a type of conditioned reality. You actually see what you expect to see. Unrecognized old issues lead to compulsive or addictive cycles of behavior. You perceive each new situation through lenses that transform it into an old familiar one. In turn, you bring up and apply old familiar responses to these new situations. Outcomes become more and more predictable. Imagine a traveling theater troupe picking up extra actors in each town. The players are dif-ferent, but the plots are always the same. With anger, bitterness, or resentment, there is a kind of cold comfort in having been right about the advent of unpleasant realities (while you conve-niently forget that often it is you who make them unpleasant). Such victories are P))rrhic, Finding the results familiar becomes Review for Religious for you (however unconsciously) more desirable than finding--or trying to make--the current reality pleasant. The rigid shape of such compulsive behavior is evident. To emphasize the importance of old issues is not to say that current issues are unimportant. On the contrary, as you recog-nize the anger, calm the anxiety, and listen for old issues, the cur-rent issues become more distinguishable and more manageable. The solutions that present themselves are likely to be effective for being rooted in your actual current situation instead of being autonomous repetitions of previous experiences. When you see current issues clearly, you under-stand them in terms of relationship rather than as someone else's problem affecting you. You see a problem as relational, a matter between or among the several concerned parties rather than in one or another person. Common sources of anger in the present include threats to self-esteem, feeling vulnerable, being cheated, receiv~ ing dishonest or indirect communication. When these problems are freed from the heavy bag-gage of the old, recurring themes, their substance remains but they become much lighter to carry. Consider, for example, a threat to self-esteem. A colleague is given attention for her successes. It seems to you that some of her ideas carrie from' conversations in which you played a part. There is resentment that she is in the spotlight and fear that no one will look to you for ideas in the future. The most power-ful factors in your emotional response to the situation lie in your previous experiences. If you have felt unappreciated, if you have been afraid to speak before others, if you have learned to feel that others do not take you seriously, if you have learned to deeply doubt your own value or your ability to succeed, you will feel burning anger at your dubiously accurate perception of a threat to your livelihood and reputation. If you are not good at pro-cessing and expressing anger, you will carry it as a tortuous con-flict within you, eating at body and mind, blocking the flow of spirit. On the other hand, if you can recognize the old issues for what they are, can avoid disparaging yourself for holding them, and then begin dealing with them directly, you will find within The great positive potential in associating with the anger is in learning to listen for the old issues which come up in the process. dO dTtttltta13,-Febrtttlty 1997 Duckro, Kukor, and Meier ¯ Inner Work with Your Anger yourself the energy for doing so. You will assess more clearly how serious the immediate threat is. From that assessment you can gauge the strength of the confrontation and discussion you must have with your colleague. If you are not.skilled at assertive expres-sion, you may determine a course of action to improve such skills. The problem is resolvable. The actual method of associating with your anger requires some elaboration. An essential component is to calm yourself down. The failure to calm down, especially to calm down your cognitive activity, heightens the risk of repeating a version of the old issues that tend to inflate your angry response. Physiological calming facilitates cognitive calming, and both allow the pro-duction of fresh associations. It is important to distinguish this type of calming from sup-pressing the anger or avoiding the current issues. The idea is not to become suddenly and inexplicably blissful. The aim is simply to be present to the anger--bringing it in, seeing it for what it is, and sorting out the old issues that are inflaming it. The most effective way to calm down is simply to become aware of your breathing and then to breathe gradually more slowly and deeply, and from the diaphragm. No particular rate or pro-portion of breathing is necessary, but it is often helpful to allow each exhalation to proceed slowly, like a slow leak from a tire. With each long exhalation your heart rate will be slower, and you will feel more and more relaxed. Let yourself move as necessary to remain physically comfortable, and do not be afraid to take a big ungainly breath if you get out of rhythm; just come back to the slow, diaphragmatic breathing as soon as possible thereafter. The overall goal is a sense of effortlessness in the breathing, letting the tension and the struggle to control melt away, but feeling all the sensations of the body with even greater awareness. Focus then on the parts of the body that seem most active. You will find in these places the physical correlates of your anger, As you interact in this way with your physical sensations, move to the emotion underlying them. Remaining relaxed, let yourself feel the anger more fully, either directly as emotion or in its phys-ical manifestations. Now that it is allowed to enter within your relaxed self, it will no longer be overpowering as you contemplate it. Call it by name with your inner voice, softly and repeatedly. As you do so, remain calmly aware and allow your mind to produce the next thought, feeling, image, or memory. Accept that next Review for Religious association without judgment, and then focus on it. Continue the process in just this way until you reach an association that seems new and striking a.nd that requires more time. Stay with it for a 16nger time, just holding it in mind. Other thoughts and feelings will weave themselves around it. If you find yourself excessively dis-tracted, try writing.down your thoughts, feelings, or sensations, associating further with each one as you write. In this process of free association, you are opening doors within you. Areas which have been blocked off by shame or will-fulness may become accessible. Some of these areas may be unpleasant, exposing feelings that are painful. These you must bring to spiritual direction, prayer, intimate friends, or psy-chotherapy for support in working through them to new life. In the course of such work, you move toward oneness within; this is the essence of the integrity you seek. You see yourself more hon-estly and clearly, and you see also what is being touched within you. What you must do becomes more clear. The last stage is taking the anger to relationships.° Although our focus in this essay has been on inner work, this inner work leads to interpersonal interaction. It is in the movement from intrapersonal exploration to the interpersonal resolution of anger that we avoid individualism and act for justice and peace in our personal worlds. These personal worlds, in any particular life or set of circumstances, may range from the grand scale of interna-tional diplomacy to the intimate relationship of two persons. This inner work, then, is not an alternative to external work, but is the basis from which to move toward others. In inner work we take time to explore thoroughly .the nature of our own anger, with-holding action until we have taken the beam from our own eye. Upon so doing, when we do act we are much less likely to return evil for evil. We are more likely to be able to collaborate with God in turning all things to the good, for ourselves and others. Relational Responses In discussing this stage in which we take the anger to rela-tionship, it is useful to highlight the basic choices with which we are faced. Our choices determine whether and how much our response will further a relationship. In coming to terms with any strong "negative" emotion, we are faced with such choices, lead-ing to greater or lesser connection with others. Januaty-Febtvlaty 1997 Duckro, Kukor, and Meier ¯ Inner Work with Your Anger The mutuality required for integration rests ultimately on dialogue, people expressing their own feelings and desires and listening to one another. Y2 At its worst, anger polarizes. The participants separate into factions whose interests seem mutually opposed. Anger so expe-rienced leads to stronger or longer-lasting feelings of hatred and resentment, and to behaviors aimed at the injury or destruction bf the other parties. We easily see such hot or cold wars on the broad and somewhat anonymous levels of local, national, and interna-tional politics; they occur just as often, however, on the smaller stages of our personal and professional lives. Somewhat more benign, but still only minimally relational, is what we might call parallel play. In this live-and-let-live stance, there is no intention to hurt the other parties, but neither is there much sense of the common or universal good, and there is no intimate interaction. Farther along the continuum, we can indicate a point of compromise. This term is unfortunately not held in high esteem. What some people see as a reasonable compromise, many others see as "giving in," collaborating with evil; in fact, they see the compromiser as "compromised"-- or, at best, wishy-washy. However, com-promise (literally: putting forth, together) can be actually a high-level response with the potential for build-ing a better relationship out of previous anger and conflict. The partners in conflict become sensitive to each other's agendas and to opportunities for their mutual benefit in a common good. The arrangement might be unsteady, but continued dialogue in this spirit leads to change, however slow it might seem to those who prefer war, personal or otherwise, as a means of change. On any given day, compromise may be all the relationality we can muster. Nevertheless, its regular practice can move us along toward the point of integration. It is in the honest integra-tion of apparent opposites that we most fully participate in ongo-ing creation. Both compromise and integration must be and remain, opposed to syncretism, in which each side is reduced to being a lesser entity than it was. Integration requires the full pres-ence of both parties, each maintaining--and even realizing more fully--its own identity, but also coming together to form, from an Review Jbr Religious appreciation of their essential unifies and commonalities of inter-est, a new whole never before experienced. To accomplish such a union requires freshness of experience: two persons seeing each other as if for the first time. Obviously, the ideal is challenging and not easily reached. It is best to consider it a process that incor-porates the letting-go of egoism, that sense of self which empha-sizes self-protection and personal rights at the expense of openness and intimacy. It is analogous to the process of inculturation in evangelization presented by Pope John Paul II and articulated eloquently in the documents of General Congregation 34 of the Society of Jesus. The mutuality required for integration rests ulti-mately on dialogue, people expressing their own feelings and desires and listening to one another. Words are a poor medium to express such matters, but they are often the best means we have. In love, they are enough. At this level of relationship, anger has been transformed. It is now not merely a difficult emotion to be managed, but an impetus to new creation. Of such dialogue--two or more persons allowing their center of focus to be between or among themselves rather than within any one of them--it may truly be said that the reign of God is there. Forgiveness and reconciliation are experienced in a fresh way. Old hurts are not forgotten, but now are embodied in the new whole. They are used to create a new way of understanding which, rather than suppressing them, coopts them for the good. Taking care of oneself is redefined, as self has been redefined, beyond the limits of the corporeal body and one's personal psy-chological history. The well-being of any other person comes grad-ually to be seen as vitally important to one's own self. The Contemplative Stance This coming together in integration is certainly not without much pain and difficulty. More often than not, it seems that the creation of a new whole from disparate positions is impossible. Nevertheless, it is this apparent impossibility that in fact calls us to a new something. There is a tradition, among shamans of so-called primitive religions, that iust such apparently impossible situations signal, often in a sacred dream, the opportunity to advance to a new level of spiritual understanding. In our Christian tradition we may understand this new creation as furthering cor-poral realization of the mystical body of Christ. .~mlttaly-Febrttal3, 1997 Duckro, Kukor, and Meier o" Inner Work with Your Anger A contemplative stance in life facilitates the recognition and acceptance of opportunities' for integration as we work through strong feelings of anger. Such a contemplative stance does not imply or require a cloistered vocation; it is simply a willingness to become ever more aware of what is happening within us and around us. It is furthered by the practice of certain disciplines such as frequent self-examination, centering prayer, and medita-tive relaxation. An image passed on by Suzanne Zuercher OSB expresses the nature of being contemplative very well. Imagine holding a bird in your cupped hands. Hold it too tightly and the bird will be crushed; too loosely and the bird flies away. So it is to be present to ourselves and others. In such contemplation God, divine Mystery, is found truly in all things. All the events of life, without exception, are material for the spiritual journey. There is no need to avoid or suppress dis-tractions or strong emotions; there is only the call to work with them honestly. An ideal, of course, is a distant marker. As with ship and lighthouse, we hope not so much to find ourselves there as to be guided by its light. In the end the stuff of our growth is not found in our perfection, but in our flaws. Stumbling blocks become stepping stones, fissures become our footholds. Honest reflecting on the disruptive emotions that rise unbidden in us, and on our failures in handling them for the good, keep us rooted humbly in the truth of our lives. This truth, however unlovely it may seem, is the sure and only foundation for realizing the power of God working in us, From there we move closer to joy and compassion, holy indiffer-ence and equanimity, and become people for others. We find love. Review for Religious DENISE M. CALLAGHAN On Letting Go l~aan still see you sitting across the room from me, the light of e lamp highlighting your silver hair, your blue eyes still filled with life. You talked of how they were "putting you out," try-ing to get you to come to the motherhouse infirmary. And the best reason they could give you? They were worried about you because you seemed to be forgetful. You were not buying that, you told me. You kept insisting that you knew what you were doing, that you were not forgetful or careless about little matters of safety. I tried to suggest that there could be episodes you were not aware of. If you had been aware, there would be no prob-lem- but not being aware that you were not aware could be seri-ous. I was not just playing with words. I tried to give you examples. I tried to ease your dread of being uprooted. I hope I helped just a little, anyway. I thought of you often after you left. I found myself praying that you would be able to let go. So much of life is a matter of let-ting go. None of us does it lightly or easily. We are clingers by nature, I think. Even as infants we fasten our fingers around lit-tle baubles and hold on with surprising strength. Paul talks about that in some of his Epistles. "When I was a child, I spoke like a child, I thought like a child, I reasoned like a child . . ." (1 Co 13:11). I think (can we really remember it all now?) that it was not always easy to put aside the things of the child and become the responsible adult. Somehow, however awk-wardly, we did it. Sometimes it is not all pain--if the letting go of the old, famil-iar some thing, or some place, or some one means the reaching out Denise M. Callaghan SSND writes to us from 6401 North Charles Street; Baltimore, Maryland 21212. 1997 Callagban ¯ On Letting Go What a beautiful gift we offer one another when we truly listen! Y6 to some one new, or some place new, or some thing new that sat-isfies and delights us. But there are those letting go's that are just that: all pain. There is no exchange; there is an emptying out, a hollowing out, a hurt, a loneliness, a void. Some of us literally break under the strain of it. Some of us do not break, but we become bitter and withdrawn. Some of us bluff our way through or somehow just bury the ache. Some of us, quietly and with great wisdom, simply let go--and then go on. What a great grace! No matter who we are, no matter how well we do what we do, we will all need from time to time to be able to let go: ¯ the older for the younger, ¯ the familiar for the new and the different, ¯ the surety of the tried and the true for the promise of the untried and the possible, ¯ the mellowed for the freshly cured, ¯ the wisdom of experience for the vision and the dream of the not-yet-chanced. It cannot be done lightly, nor should it be. Wisdom cautions weighing and measuring, reflectively letting go, effectively hold-ing on. We need to pray that the Spirit of wis-dom will inform us. We need to be attentive listeners to the movement of the Spirit in our own hearts and to trust that message. We also need to pray to be good listeners one to another. No one of us is so informed that our own judgment is always best. So we listen and weigh our view again, in light of someone else's wisdom and insight, There is a courtesy we owe one another, and a respect, and an esteem. We listen to each other, not dismissing the line of rea-soning, but attentively pondering it. What a beautiful gift we offer one another when we truly lis-ten! It is rare that we really do this. It can be singularly painful to someone when we do not do it, as when one who over a span of years has been looked up to as wise and judicious, insightful and intuitive, now senses that her views are being suddenly and sum-marily dismissed by younger members of the community. The real pain here is the feeling she has, upon seeing her remarks mentally brushed aside or not even fairly listened to, that she her-self is being discarded. This kind of not listening can go the other way, too. Someone Review for Religious young and presumably inexperienced touches deftly and wisely the very core of the issue and is merely smiled at as though youth's inexperience cannot possibly know anything that is truly perti-nent and helpful. All of us, of course, are painfully aware that most wisdom seems to come only by hindsight. Wisely did St. Augustine pray often for the grace of a "listening heart." We do indeed have to try our best to speak truth as we perceive it. Beyond that, we need the grace to be able to let go and try to pick up the truth in the words of others. Sometimes the need to let go can concern only myself: ¯ the death of a loved'one when I cannot even imagine living my life apart from that person, ¯ the loss of a friend in some painful misunderstanding that somehow cannot seem to be remedied, ¯ the diminishment and inability brought on by serious illness or aging, ¯ the hurt when politics decides who gets the promotion or the credit or the acclaim. One other demand on us individually from time to time will be the letting go of memories. We need never let go of the very heartening memories that enrich us and that are among our most precious treasures. We thank God over and over for those times, those persons, those events that set our hearts to singing at their every recall. But we do need to let go, with God's help, when the memory is painful and the whole episode shouts of injustice or rash judgments or false accusations or just plain dislike. It is right to try to remedy the wrong, particularly if it is done to someone else. Jesus asks each of us to be a speaker of truth. But when every effort fails and every avenue of remedy is sealed off, we need sim-ply to let go and to go on. It is not easy. Yet holding on and nurs-ing the grudge can be utterly destructive. We give the victory to the demon of darkness and we hurt God's cause. Ther

Issue 68.4 of the Review for Religious, 2009. ; Theology and Life Religion; Life Models ,Exemplars of Faith Sharing ,Experience QUARTERLY 68.4 2009 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Maih reviewrfr@gmail.com ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©200~ Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~ gournalof Ca~hohc ~pirituah~y eview for religious Editor Associate Editor Scripture Scope Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer SJ Eugene Hensell OSB Mary Ann Foppe TracT Gramm Judy Sharp Paul Coutinho sJ Martin Erspamer OSB Margaret Guider OSF Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVD QUARTERLY 68.4 2009 contents prisms 340 Prisms 342 353 theology and life Christian Existence and Theology's Relevance Randall S. Rosenberg sketches how the theologian Hans Urs von Balthasar challenges us to ask whether theology is not simply about understanding, but about an understand-ing that includes aesthetic-dramatic encounters. How You Eat Matters A. Paul Dominic SJ draws the implications from sacrifice, meals, and human eating in the Hindu, Jewish, and Christian traditions that all human eating is truly meant to be a religious act. Questions for Personal and Group Reflection 364 379 religious life models Opening a New Window: Fifteen Years after the FORUS Study Patricia Wittberg SC proposes that current religious , congregations consider encouraging social-movement organizations (SMOs) as viable versions for future religious life. Revisiting Religious Identity William P. Clark OMI carefully reflects on how Vatican I! presented religious life and brought a freshness once again to the special vocation offered by God to those consecrated by religious profession. " Questions for Personal and Group Reflection Review for Religious 389 exemplars of faith ~ Encounters Early and Late: John Bosco and Paul Leo J. Heriot SDB draws upon the experience of St. Paul and of St. John Bosco to show how God may communicate with us, telling us to find him in our contemplative awareness of others and ourselves. 395 On Hilda of Whitby Sister Hilda Kleiman OSB reflects on the origins and spirituality behind her new religious name, Hilda, which means "Battle Maiden." 4O4 411 sharing experience ~ World Youth Day and Religious Life William Prospero SJ describes how World Youth Day promotes consecrated vocations by providing young Catholics with a joyful experience of living the evangelical counsels. Marriage and Celibacy: Rivals or Complements? Benny Phang OCarm works from an insight from John Paul lI's Theology of the Body to see the complementarity of the vocations of marriage and celibacy rather than viewing them as rivals. 427 432 443 departments ~ ,~ ~ Scripture Scope: Praying the Psalms with an Elephant in the Room Book Reviews 2009 Index 339 68.4 2009 prisms I n early January 2009, I was told that I had less than a year to live. As I come to write these reflections in our final issue of the year 2009, I share various reac-tions that have been part of the landscape over the past months. My first response to the doctor's prognosis ff)r pancreatic cancer was that it is a gift to be told that one has so many months to live and that an end is in sight. The doctor, of course, went on to give options. I could have an operation, and it would likely add some months. I could also have the operation, followed by chemotherapy/radia-tion, and it would add some months and likely some years. The doctor wanted to give me some time to think about the options, but I immedi-ately agreed with his own stated preference that I would undergo the operation and follow up chemotherapy. It seemed that medically I was in a place where I should follow the biblical injunc-tion, "choose life." The operation seemed to be successful in removing the visible cancer, and the six-month- long chemotherapy treatment has been an experimental study program including a vaccine that eliminates radiation. I have fin-ished the program as of the publication of this issue. Now I live within a wait-and-see time of measurement and ~esting. Revie~v for Religious November remains a church time to remember the dead and remind ourselves of our own mortality. I have been feeling even more attuned to the reality of my own personal dying throughout these past months so that it is easy to celebrate November liturgy. It is nice to be put "on notice"--which is how I consider the identi-fication of my cancer. The likelihood of dying is just made more real and, as it were, within reach. It allows me time to reflect and pray how I face this kind of time, what attitude I want to take, and how I want to use the time I have. It does not seem fearsome or dark. In fact, it seems full of surprises of how God wants to meet me in unexpected ways, sometimes not initially pleasing to me. I seem to be taught a lot about powerlessness, patience, and the goodness of strangers. I also believe strongly in the efficaciousness of the prayer support of others. Advent is a church time of looking forward to new life and especially of our life forever with God. It con-eludes with Christmas, a celebration of how God, in Christ, enters into our human life, never to let it go. Throughout 2009 with all its medical focus, I have con-tinued to be blessed with finding new life and I again look forward to entering into Advent with greater ¯ appreciation. Christmas will be God's own gift to me of celebrating the gift of human life for however many more months and years God intends. With celebrating Christmas, it is good to remember that we were all born to be living a life forever with God, and that remains my hope too. David L. Fleming SJ 341 The Review for Religious Advisory Board and Editorial Staff wish all of our readers a most blessed Advent and Christmas season. 68.4 2009 RANDALL S. ROSENBERG Christian Existence and Theology's Relevance theology and life 342 "Ihe Swiss thinker Hans Urs yon Balthasar is something of an enigma. He has been called the greatest Catholic theologian of the 20th century. He is the inspiration behind many believers who understand themselves as "orthodox" or "solid" Catholics. His work has been seen as an example of greater integration of spirituality and theology. He is the author to whom Jon Sobrino SJ refers in his reflec-tions on the "faith of Christ," a controver-sial position which has been criticized by the Congregation for the Doctrine of the Faith. His ideas about gender complementarity and women's ordination have angered many. Some scholars, with strong Thomist commitments, have vigorously criticized his Christology and ¯ soteriology. Other scholars besides Sobrino are Randall S. Rosenberg is assistant professor of religion and philosophy at Fontbonne University (a school spon-sored by the Sisters of St. Joseph of Carondelet); 6800. Wydown Boulevard; St. Louis, Missouri 63105. Review for Religious beginning to make use of his thought to meet the con-cerns of liberation and political theology. My plan here is not to analyze all these currents. Rather, I intend to look at Balthasar's distinctive ideas about the aesthetic-dramatic constitution of Christian reality. He sees God's revelation, God's self-disclosure, as occurring first in aesthetic and dramatic forms, and he sees Christians as called to be co-actors in this "theo-drama" through liturgical ritual and a distinctive way of living. A Generational Concern Some of my attraction to Balthasar is probably gen-erational. I was born ten years after the Second Vatican Council. Although my childhood was shaped by a won-derful Catholic parish and school, my contemporaries and I still experienced what William Portier has called "the dissolution of the American Catholic subcul-ture." Not that I particularly desire a restoration of the good old days; for many, those days were apparently not so good. But it seemed to me, as I began to read Balthasar, that he was not only restoring something of the Christian vision's rich particularity and oddness, but also pointing out to people how beautifully and dra-matically that vision has enhanced all kinds of human lives, the great variety of saints most eminently. As he writes in Love Alone Is Credible, "Lovers are the ones who know most about God; the theologian must listen to them" (p. 12). It was exciting to discover a thinker who brought into his theology the witness of holy people and great texts not normally found in systematic theologians' reflection: Th~r~se of Lisieux, John.of the Cross, Gerard Manley Hopkins, and Dante, to name just a few. 68.4 2009 Rosenberg * Cbristian Existence and Tbeology's Relevance Balthasar preserved what he called a "kneeling theology," without downplaying the use of reason in Christian life. And yet this same thinker also engaged seriously the thought of Hegel, Nietzsche, and Heidegger. In other words--Rodney Howsare has shown this in his book Baltbasar and Protestantism: The Ecumenical Implications of His Theological Style--Balthasar's theological vision had room both for God's revelation in Christ and for the works of reli-gious- philosophical scholars as legitimate moments in under-standing and present-ing Christian truth. Balthasar preserved what he called a "kneeling theology," without downplaying the use of reason in Christian life. His enviable dis-play of both loving devotion and a critical engagement with modernity prompts me to see him as embodying in important ways the dual task of ressourcement and aggior-namento set by Vatican II. Christian Existence as Theo-Drama The aesthetic-dramatic nature of Christian life is shown in the Scriptures. Moses and Paul experienced, aesthetically, the beauty or glory of God in the burn-ing bush and on the road to Damascus. These aesthetic encounters were also dramatic, and they led to the rest of their lives' being high drama as well. It is a com-mon feature of the Jewish and Christian Scriptures that experiences of God are not just holy feelings; they have a vocational, missionary purpose. The first part of Balthasar's multivolume trilogy, The Glory of the Lord, describes the way we first encounter the phenomenon Review for Religious of divine revelation as beautiful. The second part of the trilogy, Theo-Drama, recognizes that God's revelation is not something we merely look at; rather, we are drawn into the drama of revelation and are called to respond. Robert Barron nicely captures Balthasar's aesthetic-dra-matic emphasis: Christianity--like painting, baseball, and philoso-phy- is a world, a form of life. And, like those other worlds, it is first approached because it is perceived as beautiful. A youngster walks onto a baseball dia-mond because he finds the game splendid, and a young artist begins to draw because she finds the artistic universe enchanting. Once the beauty of Christianity has seized a devotee, she will long to submit herself to it, entering into its rhythms, its institutions, its history, its drama, its visions and activities. And then, having practiced it, having worked it into her soul and flesh, she will know it. The movement, in short, is from the beautiful (it is splendid!) to the good (I must play it!) to the true (it is right). In my own encounter with Balthasar, I have most appreciated his dramatic emphasis. In the first volume of his breathtaking five-volume Theo-Drama, Balthasar gives attention to the drama of human existence by using writers like Shakespeare, George Bernanos, Bertolt Brecht, Eugene Ionesco, and even the American Arthur Miller in a kind of prolegomenon to his understanding of Christian existence as "theodramatic." His range of reference to Christian, non-Christian, and even anti- Christian dramatists is astonishing. He uses the theater to illuminate the risk and gravity of human life, the catastrophes and tensions that constitute our existence, and the finite time span within which we must struggle for the good, under judgment and in the face of death. The theater can offer an opening to people's encoun- 68.4 2009 Rosenberg * Christian Existence and Theology'$ Relevance 346 ter with revelation. Balthasar's theodramatic approach employs the metaphor of the world stage. As actors in history, human beings share in the Son's mission, under the Holy Spirit's direction. Just as an actor's role in a theatrical drama constitutes a limited part of the play for a particular purpose, the finite lives of persons who share in the mission of Christ, no matter their life span, dis-close meaning that is relevant for the whole of history. On a personal note, I have appreciated Balthasar's dramatic treatment of the tragic in human existence. I have made my own the following remark of Rowan Williams: "What I found in Balthasar's work was an extraordinary depth of contemplative understand-ing, along with vivid awareness of the tragic quality of human existence--the hellishness of humanity and God's involvement in it--which resonated very deeply with me." Ever since I was a child, I have been par-ticularly sensitive to this tragic dimension, a disposition that has been heightened by my wife's daily work with children who suffer from cancer. The problem of evil as it manifests itself in sickness, natural disasters, random acts of violence, war, oppression, and genocide is never far from my mind. The late British theologian Donald MacKinnon, noting that Balthasar rarely treats the horror of the Holocaust directly, adds that "the nervous ten~ion of the whole argument witnesses to the author's passion-ate concern to present the engagement of God with his world in a way that refuses to turn aside from the over-whelming, pervasive reality of evil." Balthasar does not paper over the pathos of the real world, a pathos full of darkness and ambiguity. For him, God, in the incarna-tion and passion of Jesus, "steps to his opponent's side and, from within, helps him reach justice and freedom. Review for Religious Hnitude, time, and death are not negated: they are given a new value in a way that is beyond our comprehension. Indeed, even what is hostile to God, in all its profound abysses, is not abandoned; God does not turn his back on it: it is taken over and reworked." Balthasar never taught academic theology at a uni-versity. He spent many years, however, as a university chaplain. In the Switzerland of the 1940s this kind of work was largely cultural. Balthasar the chaplain spent his time giving lectures, in the evening debating in various student societies, and giving retreats. To borrow John W. O'Malley SJ's useful catego-ries from his Four Cultures of the West, Balthasar's thought more resembles cultures three and four--"Poetry, Rhetoric, and the Common Good" and "Art and Performance"-- than it does culture two--"The Academy and the Professions." O'Malley's remarks on Erasmus could be said about Balthasar: "He felt he could criticize Scholastic theology because he had an alternative to offer: a return to the more literary and rhetorical style of the Fathers. That was the 'ancient and genuine' the-ology, quite different from the 'modern' theology. It was genuine because it was drawn directly from the sacred texts and because it had led to a 'theological life.' It touched the heart and centered on the few truths that were essential to Christianity rather than on the second-ary issues the Scholastics pursued" (p. 160). Balthasar once remarked that his study with the Jesuits, largely in Neo-Scholastic mode, was a "grim struggle with what men had made out of the glory of revelation." He Balthasar never taught academic theology ,at a university. 68.4 2009 Rosenberg * Christian Existence and Tbeology's Relevance 348 ~ "could not endure this presentation of the Word of God and wanted to lash out with the fury of Samson," tear "down the whole temple," and bury himself "beneath the rubble." It is often true that Balthasar's mode of presentation resembles a patristic sermon more than a scholastic treatise. In my recent experiences of presenting papers, giv-ing academic lectures, and doing job interviews, it has become evident that this aesthetic-dramatic emphasis genuinely excites scholars and ordinary laypeople. This emphasis could also be said to be Balthasar's greatest shortcoming as a "systematic" theologian. He is called "unsystematic" by those who argue for the indispens-ability of a more scientifically or theoretically con-structed theology in the manner of Thomas Aquinas. Let me address both sentiments. On the one hand, I am convinced that Balthasar's aesthetic-dramatic emphasis nurtures an appreciation for the inexhaustible mystery that resides at the heart of Christian revelation. He offers a richly symbolic and imaginative approach--one that fosters better Christian living, namely, the dramatic artistry needed for fulfill-ing our own unique missions. That is, his theology can give momentum to the religious feelings and beliefs that help us accomplish good in the particular circumstances of our lives. On the other hand, the aesthetic-dramatic emphasis is not always helpful when one does "system-atic theology" in order to answer the further questions that arise out of one's aesthetic-dramatic, liturgical, or devotional life. Balthasar's theology, besides being eclectic, has a contemplative emphasis that prefers to let "paradox" be the answer, rather than carefully working out a set of terms and relations and bringing a theo-logical intelligibility to the concrete conditions in which Review for Religious Christians live their lives. One is more likely to find this kind of intelligibility in Bernard Lonergan or Karl Rahner. Let me offer an example. It was my encounter with the writings of Balthasar that helped me discover the "weightiness" of the mystery of the cross. Balthasar is not content with presenting the cross as merely a consequence of Jesus' prophetic stance in the world. It is that, but it is also much more. It contains a vicarious element, which somehow involves Jesus' "taking on" the sin of the human race. Balthasar desires to do justice to a dominant theme in the Fathers, namely, the admirabile commercium, God's "wondrous exchange," with sinners. With aesthetic and dramatic power, Balthasar communi-cated to me the cross's power and centrality. And yet as questions arose--How did Jesus "take on" sin? Did he also take on our guilt? If so, did he also experience a loss of hope and the kind of darkness sinners experience?-- I became less satisfied with his systematic answers (or lack thereof). In my own research I have been more satisfied with a Thomist pattern of explanation (also not without its critics), given contemporary expression in Bernard Lonergan's writings on "Satisfaction" and the "Law of the Cross." Such writings offer terms and relations that can be used in engaging the modern sciences construc-tively. Balthasar has often prompted in me an excite-ment and concern about such theological questions Balthasar's theology, has a contemplative emphasis that prefers to let ',paradox" be the answer. 349 68.4 2009 Rosenberg * Christian Existence and Tbeology's Relevance and then failed to give me adequate answers. In his De Verbo Incarnato, Lonergan writes that, if one approaches Christ's passion and death with primarily a "symbolic mentality," where image and feeling predominate, then one is likely to express the meaning of the cross in terms of "substitution" or "satispassion," that is, in terms of Jesus' "suffering enough" for sins. These words do not do justice to the sophistication of Balthasar's approach, but they indicate something about his theological style in general and his theology of Christ's passion and death in particular. In my estimation, because of its dramatic terminology and its reliance on the mystical experiences of Adrienne von Speyr, Balthasar's theology of Christ's passion and death is often unclear and even reckless. I wonder, though, whether this theological question, sparked by the power of Balthasar's presentation, would have occurred to me at all without his help. Balthasar himself was not concerned with meeting the requirements of a technical, theoretical, systematic theologian. He once said in an interview, "My books are not the kind of theology that belongs to the aca-demic guild and therefore they are not particularly suited for dissertations." He remarked, "I have to say that for me the only truly interesting theologians are the saints: from. Irenaeus through Augustine to Anselm, to Bonaventure, or figures that allow the radiation of holiness to show forth, such as Dante or Newman; one could also mention Kierkegaard and Solovyov." A Call for Fruitful Integration My concern goes beyond the question of Balthasar's adequacy as a systematic theologian. I have accentuated his aesthetic-dramatic approach here, but I know there are many other approaches as well. My concern is the Review for Religious shape of Catholic theology in the 21st century and the place of the aesthetic-dramatic style therein. Vv'hat does theology conceived in Anselmian fashion as "faith seek-ing understanding" mean in light of the many theologi-cal styles we have inherited from the 20th century, from what Fergus Kerr has called "the Heroic Generation"? In my discussion of the cross, I have offered a "the-oretical" or "explanatory" challenge to Balthasar's theological style. Let me now say that Balthasar, too, offers a challenge. He makes us ask: Must not theol-ogy go well :beyond understanding to an understand-ing that is aesthetically and dramatically in touch with the joys and challenges of ordinary Christian existence? Shouldn't theology be more attentive to the Mystery that is encountered in aesthetic and dramatic form in our workaday world's prayer and worship? A question remains regarding what to do with the diversity of theological styles we have inherited. R.R. Reno has suggested that "we need a period of consolidation that allows us to integrate the lasting achievements of the Heroic Generation into a renewed standard theology." Let me suggest, without adequate exposition, one possible way forward, a way which has been similarly outlined by Robert Doran SJ. The chal-lenge of this generation is to integrate three 20th-cen-tury theological movements--contemporary Thomism, the ressourcement project of la nouvelle thdologie, and the various expressions of political-liberation theol-ogy. These three movements could be of help (1) in explaining theological doctrines in a theoretical man-ner that is capable of engaging with the natural and social sciences in search of a unity of knowledge; (2) in experiencing and mediating Catholic thought and culture through aesthetic-dramatic forms; and (3) in 68.4 2009 Rosenberg * Christian Existence and Tbeology's Relevance dealing with concrete human suffering of all kinds in light of the gospel mandate to transform a world in need. Such a grand vision would require sympathetic and critical conversations, the highlighting of comple-mentarities and dialectical differences, and the humil-ity to be open to revision. If such an integration were to occur, it would require doing justice in an orderly way to the richness of being human in the flow of his-tory, that is, being psychological, intellectuall rational, moral, loving, mystical, and worshipful. For this enter-prise Balthasar would certainly not have all the answers, but he would have much to contribute to it. By Beauty Tethered God of the dawn and high noon and of twilight and midnight; God of the tides and the myriad droplets of dew; God of gardenias and larkspur and tulips; by beauty, God,~ tether my being to you. Mary Anne Huddleston IHM Review for Religious A. PAUL DOMINIC How You Eat Matters I fEatthien gti,t lAe sJeoeymous sa Sbaict rpiufizczel.i"n gIn, It hper ompoatstee ra noof tehaetr-: ing, as in every other human exercise or experience, there is surely more to it than meets the eye, or indeed the tongue or any other sense organ. Perception of such impalpable reality may take no time or consume no little time. Communicating that reality, however, normally requires time, and maybe a detour. Anyway, in the present case, the process has been for me an experience of obscurum per obscurius, though at the end it was all darum (clear), bathed in light. "Hindu Prayer: A First for Congress"--that was the title of the news item from India Abroad News Service on 14 September 2000. The news was the historic event of a Hindu priest delivering the opening prayer in the United States House of Representatives.1 The prayer ran as follows: "O God, you are omnipresent, omnipo-tent, and omniscient. You are everything, and nothing A. Paul Dominic SJ wrote for us about dreams in 2008. His address is Aishalton c/o St Ignatius Mission; Lethem P.O.; Rupununi, Guyana (South America). Emaih pauldominicsj@yahoo.com 68.4 2009 Dominic ¯ How You Eat Matters is beyond you. You are our mother and father, and we are all your children." It continued: "Whatever you do is for our good. You are the ocean of mercy, and you forgive our errors. You are our teacher, and you guide us on to righteousness . Today, in this great hall, are assembled the elected representatives of the people of this nation. They are ready to perform their duties. God, please guide them in their thoughts and actions so they can achieve'the greatest good for all." The prayer ended with an invocation from the ancient scriptures of India. "May all be happy, may all be free from disease, may all realize what is good, may none be subject to misery; peace, peace, peace be unto all." The fact of the Hindu prayer in the U.S. Congress was objectionable and even threatening to some. Many others strongly counterprotested. Anyway, the words of the prayer cannot be construed really offensive to any-one, except of course an atheist. As a matter of fact, they breathe the deepest longings of harried humanity hop-ing in the Divinity. The way they are addressed to God smacks of no narrow Hinduism nor any sectarianism for that matter, but an inclusive theism. The God invoked is everybody's God.2 If the Hindu priest had his own traditional or peculiar thoughts about God, in no way does that show itself in his prayer. Even the concluding prayer, taken from the Hindu scriptures, sounds indeed more universal than particularly Hindu. It seems to show that genuine prayer cuts across ,barriers of religion. Everything connected with prayer in Hinduism can-not, of course, be explained thus. There are aspects of Hindu worship that are confined and meaningful only to adherents of Hinduism with its practices and tenets. Even here, however, it is wise to distinguish between what is exclusively Hindu and what is purely religious-- Review for Religious even though in practice the two are generally too inter-twined to detect. We should, however, exercise ourselves in this regard, for we can be surprisingly enriched as Christians and, what is more, find ourselves agree-ably bonded with other sincere believers. For example, though the ritual of sacrifice in various religions is dif-ferent in all of them and likely to distract and distance other people, the faith element in those sacrifices can be heartwarming and edifying to all those who can intuit it. Some reading I did about Hindu sacrifice proved to be quite inspiring. From it I got a sense of the homely and heavenly meaning of sacrifice beyond the altar's formal vesture, furnishings, and ceremony. I have grown to believe that eating at table has the character and odor of a true sacrifice. I was confirmed in my belief when I found a simi-lar thought in a poet with a Christian background. He shares his vision charmingly and persuasively: Since you must kill to eat, and rob the newly born of its mother's milk to quench your thirst, let it then be an act of worship, And let your board stand an altar on which the pure and the innocent of forest and plain are sacri-ficed for that which is purer and still more innocent in man.3 I have no inkling of how the poet arrived at his vision of profound truth. I can recount, however, my experience in this regard, recalling first the Hindu insight. i have grown to believe that eating at table has the character and odor of a true sacrifice. 68.4 2009 Dominic * How You Eat Matters A Hindu Adumbration The universe in the ancient Hindu vision originat-ing from the Vedic4 times of 2000 BC consisted of three worlds: the physical, the psychological, and the spiritual manitCesting themselves not as separate but congruent spheres. Fire (Affni in Sanskrit) at the physical level was obviously visible flames, like those burning a sacrificial offering to the deity. At the psychological level it was the mind exercising itself in thinking and knowing. At the spiritual level the same word was a name of God. Given the superiority of the spiritual over the physical and the psychological, the latter two were regarded and grasped as manifestations of the one supreme Spirit called Agrni, extending through the three-tiered universe. "The fire which is the sun, the fire which is the earth, that fire is in my own heart," as a Vedic verse put it pithily. One cannot miss the images of the three worlds: the sun standing for the spiritual, the earth for the material, and the human for the psychological.5 Anyone who is not at ease with this ancient under-standing needs only a moment's thought to see its con-nection with reality. For this a comparison with another religious tradition may help. In the Judaic tradition, physical fire serves the cultic needs of purification and liturgical rituals of offering. Fire that necessarily burns can signi~ blazing anger and, more importantly, the tribulation that cleanses the heart and proves the soul righteous. Fire is predicated of God's own self in theophanies of saving presence, transcendence, and benevolence. God appears as the burning bush and the pillar of fire and indeed as consuming fire (Dt 4:24, 9:3; Is 33:14). God purifies his servants and sets them afire with zeal so that the whole universe may shine in glory. Christian tradition has inherited this entire view Review for Religious and given it its own emphasis. Recall Jesus saying: "I have come to bring fire on the earth and desire that it be kindled" (Lk 12:49).6 Observing parallels in the Vedic and Biblical views of the world, one may see other ones as well. In the Vedic thought, sacrifice involves a conscious perception that the three worlds are bound together as one universe. Sacrifice involves lighting a fire and burning an obla-tion on the altar. The idea behind the ritual is that the spiritual fire that is in heaven is also buried in the earth, and so it bursts forth when stones or sticks are struck. By being burned, the gifts laid on the altar are carried to heaven. The fiery sacrifice returns all that is on the earth to its original source in heaven. The ideal of sacrifice behind this graphic picture is not absent in the Bible. Elijah's successful sacrifice when the prophets of Baal miserably failed (1 K 18:22.-38) comes to mind here. To continue still further with the inner significance of the Vedic sacrifice, as long as sacrifice is performed everything keeps returning to its origin, and human beings find themselves living in harmony with the uni-verse. When people fail in their duty of sacrifice, they interfere with the cyclic rhythm that sustains the world of which they are a part. They use the mountain of gifts without attending to their nature, thereby isolating both themselves and all things from their origin. They violate the law of the universe. But, when sacrifice is duly and gratefully done, it redounds to universal prosperity. This seems reflected in Psalm 50: "Offer to God a sacrifice of thanksgiving and pay your vows to the Most High." The last element of all sacrifice is perhaps too obvi-ous to be striking: it is eating the sacrificial offerings. What is offered in sacrifice is normally things that peo-ple eat, and so a sacrifice ends as a sacrificial meal. But 68.4 2009 Dominic ¯ How You Eat Matters In the matter of sacrifice, the universal beliefwas that, when humans ate something of the sacrifice, the deity had partaken of it first. who eats in sacrifice? Those who sacrifice, of course. But, as the sacrifice is not offered to themselves, they do not eat alone. When the sacrifice is consumed by fire, it is believed that the deity above consumes it. This understanding is highlighted in the Hindu scriptural verse: "I, the Lord, become the fire of life, and seated in the body I consume the four kinds of food." This passage is certainly obscure for many, though it is for Hindus a familiar verse (vakya in Sanskrit) of the Bhagavad Gita, perhaps the most personal of all their scriptures. Anyway, what it says links human eating with divine eat-ing. In the matter of sacrifice, the universal belief was that, when humans ate something of the sacrifice, the deity had partaken of it first. Similarly, one may well conclude that what humans eat in ordinary meals is at the same rime consumed by "the fire of life," which is none other than God dwelling in human bodies. And so a human meal itself becomes a sacrifice to God. Bede Griffiths, the English Benedictine who, along with other foreign pioneers in India, continued the Indian tradition of ashram (akin to monasticism in the Western tradition), explains the point thus: "That fire, which is in the heaven above and in the earth beneath, is in our own bodies; we offer our food in sacrifice in that inner fire and it is consumed in the fire and surrendered to God again. So a meal is a sacrifice." Here is a subtle move from a sacrificial meal eaten on occasion to daily Review for Religious meals eaten in the joyous, harmonious spirit of sacri-fice. Drawing from another stanza in the Bhagavad Gita, Griffiths concludes that "anyone taking a meal without sacrificing is a thief; this is to take the gifts of God and appropriate them to oneself instead of receiving them as gifts and returning thanks.''7 A Christian Follow-Up Such a thought can startle nominal or profane Christians who have no thought of God whatever when they satisfy their hunger and thirst or overly indulge their tastes. Normal devout Christians accustomed to their routine mealtime prayer may well find more mean-ing in their daily practice. The grace before and after meals will then become the grace of meals as sacrifice. The whole meal from start to finish becomes an exercise and experience of grace, with the grace understood in terms of sacrifice. If sacrifice involves material fire for burning the oblation, daily meals as sacrifice ought to burn with the psychospiritual fire of desire--desire not merely for food, but for the One who gives the food. The Giver of food gives not only the natural and won-derful food and drink, but also the hunger, thirst, and taste buds necessary to enjoy it. Further, through our gratefulness God raises our minds beyond the mean philosophy of eat, drink, and be merry before it is too late. Enkindled by this grate-fulness, we cannot but experience a burning hunger for God. This does not produce asceticism in us so much as refine our taste for the simple, healthy, necessary food that makes for joyous living. At the same time it enables us to find God in food itself.8 This way of eating, that is much more than munching and gulping, becomes a sacrifice by virtue of the prayer surrounding our meals. 68.4 2009 Dominic ¯ How You Eat Matters As St. Paul says, food is for the stomach and the stom-ach for food, and ultimately the body is for the Lord (1 Co 6:13). Sacrificial prayer, then, from hearts burn-ing with fervor for God, rises like incense and raises people's spirits while leaving them contented with their daily bread. It is the very opposite of making a god of one's belly (Ph 3:19)9 and sacrificing to it. This talk is not farfetched or feverishly imagined. It breathes the spirit of Jesus who, being more a mystic than an ascetic, ate with much gratitude to his Abba God and with the childlike merriment of having been blessed. When necessary he gave hungry people food, but he also chided them for not understanding their hunger aright. One may learn a lot from his controversy with them as they were looking for him the day after he had miraculously fed them with bread and fish to their hearts' content (Jn 6). He unveiled to them their own undignified thoughts regarding food and satisfaction. He warned them not to work for food that cannot give life, but for the food from God that gives eternal life. "God's bread comes down from heaven and gives life to the world." Jesus told them that people do not live on bread alone, but on every word that comes from God's mouth (Mr 4:4). Jesus' conduct in eating teaches about meal as sac-rifice. He takes the bread, looks up to heaven where his Abba Father dwells, gives thanks to him, and shares the bread with those around him generously, then pre-sumably eats along with them till finally making sure that nothing that remains goes to waste (Mt 14:19-20). While this pictures partly the proper Jewish uttering of a blessing such as "Praised be thou, O Lord our God, King of the universe, who bringest forth bread from earth," Jesus portrays more faithfully and characteristi- Review for Religious cally what his Abba intended when he led his people, feeding them with manna and so training them for life. His counsel to his eager listeners on the Mount is not to worry about food and drink. His words are meant to uplift them with the realization of their blessings on any given day, making of it a sacrifice of praise and grati-tude. The same spirit suffuses the prayer Jesus taught people to pray: "Father, hallowed be your name. Your kingdom come. Give us each day our daily bread" (Lk 11:2-3). Because our daily meals are ideally sacrifices filling us with gratitude and.uniting us with the bountiful Abba Father, Jesus began his unique sacrifice at an ordinary, if festive, meal, his last meal before he died. And there he bequeathed his new sacrifice in the form of a unique meal. It is with the same inspiration that he spoke of the heavenly life with God as a banquet of communion with God and all God's beloved (Mt 8:11, 22:2). What happens when, thinking of a penitential aspect of sacrifice, we lose sight of the sublime aspect of eat-ing and drinking? One answer is that then we cannot fully engage in the divine mystery of our Christian sac-rifice. We would even act contrary to the spirit of the sacrifice when we are not celebrating the Liturgy for-mally. The Corinthians did this, as Paul reminded them. When they came together for the Lord's Supper, they did not wait for the Lord. Paul says: "When you meet together, it is not the Lord's Supper that you eat. For in eating, each one goes ahead with his own meal, and one is hungry and another is drunk" (1 Co 11:20-21). To spell out an implication in Paul's words, ordinary human meals should be much like the Lord's Supper. There is or should be etiquette and the spirit of sacrifice in every ordinary meal. 361 68.4 2009 Dominic * How You Eat Matters 362 The Hindu version of what happens when we do not honor the sacrificial aspect of human eating is best illustrated by a Hindu story. A man sought to know from a Hindu priest the greatest being in the universe worthy of a sacrifice. Following the clear instruction, he began offering food to the newly acquired idol in his house. One day he found a rat eating the offering. Inferring that the rat must be greater than the idol, he began making his sacrificial offering to the rat, till one day he saw a cat threatening the rat. So he began mak-ing his sacrifice to the cat. One day the man's wife saw the cat on an eating spree in the kitchen and chased it away with a stick2 Made aware of this greater power of his wife, he began making his sacrifice to her. Then one day, finding the meal she cooked and served too salty, he shouted at her. She quivered at his anger. That encounter made him feel superior to his wife, and so he began to offer food sacrificially to himself. He ate and ate until he died. Can anyone be so foolish? Not in such an obvious way, but most of us are probably about half that foolish. The really wise, of course, would know how to enjoy food and drink while recognizing that they are also part of the grateful sacrifice due to God. There is something beautiful and divine in such sacrifice pervading daily life without formal rubrics and yet illumining the rubrics of the altar. "So, whether you eat or drink, or whatever you do, do everything for the glory of God" (1 Co 10:31). Notes ~ There was a similar first occurrence of prayer, this one in Sanskrit, spoken by a Hindu in the Nevada State Assembly on 19 March 2007 and in the Nevada State Senate on 7 May 2007, both in Carson City. See Kaumudi USA-News, March 2007 (front page). 2 Some Muslims, however, would not agree on this. Review for Religious 3 Kahlil Gibran, The Prophet (New Delhi: Allied Publishers, 1976), p. 30. 4 The word derives from the Vedas, the earliest Hindu scriptures in Sanskrit. s See Bede Griffiths, A New Vision of Reality (New Delhi: Indus, 1992), pp. 58-59. 6 See John L. McKenzie, Dictionary of the Bible (Bangalore: Asian Trading Corporation, 1998), pp. 277-278. 7 Griffiths, New Vision, p. 61. The verse itself runs thus: "Nourished by your sacrifice, the Gods will grant you your heart's desires. / What a thief is he who enjoys their gifts but gives nothing in return!" (3:12). See Raimundo Panikkar et al., The Vedic Experience (London: Darton, Longman, and Todd, 1977), p. 428. s As Jesus overturned the notion of unclean food in Jewish Pharisaism and declared all food clean (Mk 7:19), he would also declare all food good against what may be called Christian libertinism. 9 Of course, in the Pauline context the reference was to Jewish dietary laws that in Christianity were being superseded, whereas here it is the regrettable exaltation of food for food's sake. Questions for Personal and Group Reflection 1. How do you consider grace before and after meals meaningful to your Christian living? 2. Can you explain that the Last Supper exemplifies for us how our daily meals are "ideally sacrifices filling us with gratitude and uniting us with the bountiful Abba Father"? 363 68.4 2009 PATRICIA A. WITTBERG religious life models Opening a New Window: Fifteen Years after the FORUS Study More than fifteen years ago, Miriam Ukeritis csJ and David Nygren CM published their groundbreaking study, The Future of Religious Orders in the United States) In it they predicted that religious congregations had only a ten-year window of opportunity before the aging of their current members and the lack of new entrants would render them nonviable. Many resisted this prediction, refusing to believe it. Some spun visions of an alternate (and socio-logically naive) future in which religious con-gregations would expand to include married and single, vowed and nonvowed, Catholic and non-Catholic, male and female, all somehow gathered together under the aegis of a vaguely defined charism? Others, not knowing what to believe, considered religious life's future Patricia A. Wittberg SC wrote about the "recipro-cal identities" of apostolic life and consecrated life in our July-August 2002 issue. Her address remains 2141 Dugan Drive; Indianapolis, Indiana 46260. Email: pwittber@iupui.edu Review for Religious something they could do litde about and focused their diminishing energies on their ministries instead. Fifteen years later, for many religious congregations, the window of opportunity appears to have closed. Few if any of their members are under the age of sixty; no one has entered for ten or even twenty years; vocation directors are burned out or depressed. Many members coverdy believe--and some openly argue--that it is use-less and unethical to invite young people to enter. It is for these congregations, especially, that I am writing this article, but I offer it as well to communities which are in less dire straits. I. believe that both could profit from the following alternative. I would like to point out a different--and more sociologically feasible--path for the future of declining religious congregations. I do not see this as replacing traditional religious life--which is thriving on a smaller scale in some (but not all) of the CMSWR congregations in the United States, and on a larger scale in Africa and South Asia. There will always be a place in the church for the traditional model of religious life. But U.S. Catholic culture is no longer as hospitable to this model as it once was. If it were, several hundred, not a few dozen, traditional religious congregations would be springing up in this country, and they would be doubling in membership every decade. Such explosive growth was the norm for religious congregations founded in the 19th century, and it obviously is not happening today. This comparative lack of interest, however, does not indicate that present-day U.S. Catholics are unspiritual heathens. They simply are not attracted to the traditional model. I believe that American Catholicism would be bet-ter served if several other versions of religious life were also available to young Catholics. By"other versions" I 68.4 2009 tVittberg ¯ Opening a New Window A social movement is a wave of beliefs and/or actions that sweeps large numbers of persons into working toward a specific goal. 366 do not mean the lifestyles currendy being modeled by most of the non-CMSWR religious congregations. These are faring even worse than the traditionalist orders in attracting new members. Their charisms are still beau-tiful and, for the most part, still valid in today's world. But they are not being presented in a form that appeals to young Catholics today. Instead, I want to suggest a different strategy for handing on a congregation's charism to a new generation: starting one---or preferably severalmsocial-movement orga-nizations. To explain how this would work, I first need to define a few terms. Broadly considered, a social movement is a wave of beliefs and/or actions that sweeps large numbers of persons into working toward a specific goal. Examples are the civil-rights movement, the women's movement, the envi-ronmental movement, and the right-to-life movement. Each of these movements may con-tain dozens of separate social-movement organizations (SMOs) which focus on particular activities, particular groups of people, or particular issues related to the larger movement's goals. Thus, the environmental movement includes large organiza-tions like the Sierra Club, the Nature Conservancy, and Greenpeace and also many smaller groups that focus on saving the monarch butterfly, cleaning up a local river, opposing the dumping of toxic waste, and so forth.3 There have been religious social movements and, thus, religious social-movement organizations as well. In Review for Religious Protestantism, a succession of social movements called "Great Awakenings" sparked a host of religious revival groups throughout the 18th and 19th centuries, several of which developed into full-fledged denominations such as the Mormons, the Seventh-Day Adventists, and the various Pentecostal churches. In Catholicism, waves of devotionalism swept through both 17th-century France and 19th-century North America,4 spinning off pilgrim-age societies, sodalities, and prayer groups devoted to particular saints, scapulars, or novenas. These were not .religious orders at their inception, but some later did develop in that direction. Other times they simply strengthened the existing orders. I am suggesting that religious congregations con-sciously try to foster something similar today. Most still have one or more members who are passionate about meeting some particular need in today's world, be it sav-ing the environment, feeding the poor, sheltering home-less women and children, providing free medical care to the uninsured, or mentoring the spiritually searching,s Many of these members have already worked out a more or less specific theology to ground their activities and to explain how their passion fits with the congregation's charism. Some have recruited a corps of volunteers to help them in. their work. To paraphrase the famous line from MoliEre,6 they are already "forming a religious SMO without knowing it." However, these passionate members are often less connected to the rest of the con-gregation. For years, even decades, the other members may have left them alone to "do their own thing." But it is only a small step from what these indi-vidual religious are already instinctively doing, for their congregation deliberately to form and maintain several SMOs to enflesh its charism for subsequent genera- 68.4 2009 Wittberg ¯ Opening a New Window 368 tions. All that remains is to help each incipient group to articulate its identity publicly, to specify clearly its religious grounding in the congregation's charism, and to take specific steps to ensure its leadership continuity and stable membership. This might simply involve: ¯ Picking a name connected with both the charism of the congregation and the specific focus of the group: "Vincentian Servants of the Homeless," "Franciscan Brothers and Sisters of the Earth," "Centering Pray-ers," and so forth. ¯ Adopting an identifiable sign of group affiliation, for example, a common T-shirt or a medal. ¯ Maintaining a public-relations effort to inform potential volunteers, donors, other members of the con-gregation, and the church at large about the group's existence and to attract them to its mission. ¯ Spelling out the criteria for entering and exiting the group, expectations of membership, and ongoing group governance. Previous evidence indicates that, paradoxically, groups with more rigorous expectations are more likely to succeed than those which demand less of their adherents.7 The first two steps are relatively simple, and may already have been taken. But they are not enough. Unless some provision is made for the continuance of the SMO, it may not survive its founder's retirement. The founding brother or sister may be neither inter-ested in nor skilled at such bureaucratic maintenance activities. For the remaining steps, therefore, a religious congregation may be able to offer valuable help from its communications office (for the third task), and its leadership (for the fourth). The kind of social-movement organization I am advocating may or may not be represented by a con- Review for Religious gregation's associate program. A congregation's associ-ates could certainly be this kind of group--but only if they are organized around a readily articulated spiri-tual focus and/or apostolic activity that distinguishes associate membership from the larger call given to any Catholic. Simply stating that associates are devoted to "living the charism of the founder" is not enough. The more focused the associates' commitment--whether in monthly or weekly prayer/lectio according to the founder's spirituality, or in working on a regular basis with the vowed members in their ministry, or in staffing some auxiliary ministry that complements that of the vowed members--the more my SMO proposal here can be applied to them. Otherwise, an associateprogram will not be sufficiendy distinct from the lifestyle of non-associates to enflesh the order's charism on its own. Advantages of the SMO Model I am suggesting that some congregations--especially those whose members have tacitly abandoned the hope of attracting new vowed members--make a point of acknowledging this and then start to recruit people for their present members' particular SMOs. What would be the advantages of such a strategy? First of all, any given religious congregation will survive only to the extent that its members are passionately devoted to some particular version of their founding charism. The future of religious life does not rest with the tired or apathetic, but after a long period of decline many religious now are both. Most congregations have only a few members with the needed passion and enthusiasm. Moreover, these members may not all be focused on the same passion. Some may live and breathe God's call to serve the poor; others may devote their energies to preserving God's 68.4 2009 Wittberg ¯ Opening a New Window Any given religious congregation will survive only to the extent that its members are passionately ~devoted to some particular version of their founding charism. 370 creation through environmental activities; still others, with a more contemplative bent, may foster spirituality through centering prayer, pastoral counseling, or reli-gious art or music. A religious order faced with only a handful of healthy and passionate vowed members, each deeply devoted to a different passion, faces a serious dilemma. It can either focus on one of these passions to the exclu-sion of the others (which would be profoundly alien-ating to those left out), or it can try to include all of them (which dilutes the con-gregation's spe-cific identity and its ability to rally its members around a common goal). Either way, a congregation's ability to recruit to vowed membership is weakened if its remaining passion-ate members are devoted to different articulations of its charism, because its overall corporate mission identity will be weak.8 In contrast, enfleshing these articulations in several different SMOs would strengthen a congregation and improve the chances for its charism to survive. Since each SMO's participants are not necessarily vowed to the congregation, it is not only possible but desirable that several could exist under the same congregational "rOOfo''9 The more different SMOs a congregation's members "spin off," the greater the chance that one, at Review for Religious least, will catch fire. As I will argue below, this may then become the seed for the congregation's future. A second advantage of the SMO approach is that it is a sociologically feasible way of incorporating temporary members or inviting specific demographic groups into the congregation's family. The prospect of temporary membership in permanently vowed religious congrega-tions has been discussed for over thirty years without ever coming to fruition.'° This is probably a sign that the concept is unworkable. A host of decisions would need to be faced in a congregation that included both permanent and temporary members: financial expec-tations, for example, or voice and vote in chapters. Maintaining a distinction between the two groups could imply a second-class status for the temporary members; erasing the distinction would depreciate the perpetually vowed members' commitment. Also, there is not now and never has been any indi-cation that large numbers of potential entrants are clamoring for the option of temporary membership in communities with perpetual vows. If anything, the opposite is the case. In contrast, however, various lay movements that are similar to SMOs are thriving in the church--which may be a sign that the model is a more compatible and sociologically viable Way of enfleshing a religious call in today's world.'1 Lay social-movement organizations are compat-ible with temporary commitment. In fact, many actu-ally expect that their members will stay no more than three or four years. Prayer or volunteer groups specifi-cally targeting high school or college students would be examples of these. A recently begun group is the St. Joseph of Arimathea Society--groups of high school students in Cleveland and Louisville who help provide 371 68.4 2009 Wittberg ¯ Opening a New Window A final advantage of religious ¯ social-movement organizations is that it is less devastating for the members if they dissolve. dignified and reverent funeral services for homeless peo-ple, and for murder victims and deceased old and young people whose relatives are too few or too devastated to arrange a funeral themselves. The students provide sing-ers and pallbearers, tend the "potter's field" cemetery, and collect money for flowers and grave markers. More traditional examples of student organiza-tions include prayer groups (Athletes for Christ, rosary or adoration societies) or twinning arrange-ments with a school in a poor area. There is no expectation that the students will remain members of these groups after their graduation, although they may be directed to affiliated adult groups which they may or may not choose to join. A final advantage of religious social-movement orga-nizations is that it is less devastating for the members if they dissolve. While no data exist on the number of failed attempts that preceded or accompanied the suc-cessful founding of religious orders in previous centu-ries, anecdotal evidence in our histories indicates that at least as many attempts to found religious orders have failed as succeeded. This appears to be true today as well. Of the 97 new religious communities listed in the 1999 Directory of Embrging Religious Communities, 24 had dissolved by 2006, and another 21 had lost members.~2 Founding or truly refounding a religious order is a chancy business, and those who commit their lives to one of these new groups risk losing both financial security Review for Religious and mental/emotional health if they fail. Committing oneself to an SMO carries with it many fewer risks. Outcomes For those religious who are concerned for the pres-ervation of their congregation's charism, forming one or more SMOs could have several beneficial results: ¯ Social-movement organizations may be effective recruit-ment vehicles for vowed membership. With few religious teaching in Catholic schools, most young Catholics have never seen a sister or brother. And few religious inter-act with anyone younger than fifty on a deep or regu-lar basis. How can young Catholics join a lifestyle they know so little about? How can religious invite those they never see? Participating with vowed religious on an ongoing basis in a soup kitchen, a prayer group, or an ecological project will help young people get to know the religious involved--and vice versa. ¯ One particular social-movement organization may develop into the vehide that will carry a congregation's charism into the next generation, after all of the former vowed mem-bers are gone. If so, this would finally realize the inclusive ¯ scenario that the "Transformative Elements" painted for the future of religious life twenty years ago. How could anyone say that a religious charism was extinct if, instead of a small number of vowed religious, an SMO of married, single, Catholic, and non-Catholic men and women were living it out by feeding the hungry, praying a particular devotion, tutoring poor children, or in some other way were bringing the founder's original vision into the 21st century? "Life is not ended, merely changed." ¯ A truly successful social-movement organization will often, however, contain a number of members who do want to devote their entire lives to its vision. It may 373 68.4 2009 Wittberg ¯ Opening a New Window be that these members will not join the original community, but will instead begin a new one. If the first community is still around at this point, their wisdom and experi-ence would be invaluable for the new group. If not, the stories of the SMO's original founder--the sister who started a free clinic in Appalachia, the brother whose soup kitchen mobilized a city to feed the poor--will serve as a template. After all, Frederick Ozanam (the founder of the St. Vincent de Paul Society) lived sev-eral centuries after Vincent himself. St. John Bosco had never met St. Francis de Sales. Throughout the millennium and a half that Catholic religious life has existed, many new religious orders or lay groups have been formed from old templates. SMOs could provide templates of this very kind. Next Steps I believe that social-movement organizations could be useful, both for religious congregations that have given up on recruiting vowed members, and also for more-viable communities that still attract some young people. For the former, it may be the last remaining way they have of passing on their charism to a new genera-tion. For the latter, it may help them attract even more new entrants. The next steps I would suggest to con-gregations wishing to found such organizations--or to foster the ones their individual members have already begun--are as follows: ¯ Take inventory of today's society: What are its deep-est needs or desires? As I have noted previously,~3 the best way to determine these needs is to look at what larger social movements are currently growing. The most pressing social movements reveal themselves by the large number of SMOs they spawn. Are there already Review for Religious a lot of small environmental groups? Prayer groups? Adoration groups? Groups working with the poor? Women's groups? Check out the directory of associa-tions on the Internet Public Library (http://www.ipl. org/div/aon/)to find out. Is there room for another SMO, locally, in this movement? For example, is there a group that the movement currently does not reach, such as Hispanics or high school youth? Is there a new tactic or way of addressing the issue that existing SMOs do not use? Could adding your congregation's spirituality or charism deepen commitment to the social movement? ¯ Take inventory of your congregation: Who are your passionate members? What are their passions? How, if at all, do these passions relate to the charism of your founder? What larger social movements do these pas-sions relate to? Are your community's passionate mem-bers interested in leading or organizing a group to assist them in their work? Or, better, have they already done so? Are other members in your congregation interested in helping them? ¯ What does the group still need in order to succeed? Does it need to expand its pool of potential volunteers? Secure more stable funding? Plan for the founder's retirement? What is the optimum size for the group? Would expansion be good for it--or dilute its unique character? If the latter, can the group's model be "fran-chised" in some way, with separate independent chap-ters in various cities?14 ¯ What assistance can the congregation render? Can your communications office help to publicize the group? Can your vocation personnel and/or associates help locate new volunteers? Does the group need a place to meet? Need mentoring in finances or grant writing? What about retreats or prayer days on the charism? And 68.4 2009 Wittberg ¯ Opening a New Window 376 who in the congregation could provide these services? A weakness in any new religious organization is its "liabil-ity of newness," which may lead to mistakes that imperil its very survival. A more experienced mentor could be a tremendous help. It is obvious by now that religious life is at the end of one of the cyclic downturns which have recurred over the centuries. Rather than resign ourselves to our "inev-itable" extinction--and thereby create a self-fulfilling prophecy--I think we should notice that the SMO model offers a way to midwife the new forms of religious life that will thrive and grow in the years ahead. The many permutations of this model already appearing--associ-ate programs, lay ecclesial movements, mixed emerg-ing communities--are foreshadowings, I believe, of an absorbing future. This is true even if most of them fail, as new ventures often do. More will continue to spring up until some "get it right." With their centuries-long experience and the passions of at least some of their vowed members, today's religious congregations could help in this rebirth. Notes ~ David Nygren and Miriam D. Ukeritis, The Future of Religious Orders in the United States: Transformation and Commitment (Westport, Conn.: Praeger, 1993). 2 A good example would be the third and fourth of the so-called "Transformative Elements" developed by the joint CMSM/LCWR meet-ing in Louisville in 1989--and cited on pp. 255 and following of Nygren and Ukeritis's book. Supposedly, this is what religious life would look like in the year 2010. In hindsight, it reflects more wishful thinking than any real-world trends for vowed religious life. 3 Fora fuller discussion of social movements and social-movement organizations, see my Pathways to Re-Creating Religious Communities (Mahwah: Paulist Press, 1996), chap. 4. 4 See Elizabeth Rapley, The D~votes: Women and Church in Seventeenth Review for Religious Century France (Montreal: McGill-Queens University Press, 1990), and Anne Taves, The Household of Faith: Roman Catholic Devotions in Nineteenth Century America (Notre Dame: University of Notre Dame Press, 1986), for these waves of devotionalism. s My own congregation has individual sisters--of whom I am extremely proud--deeply involved in all of these activities. 6 Or maybe not so famous--the citation refers to a line from Moli~re's comedy Le bourgeois gentilhomme, in which a nouveau riche man is being tutored in literature and discovers that he has been speak-ing prose all of his life without knowing it. 7 See, e.g., Rodney Stark and Roger Finke, Acts of Faith: Explaining the Human Side of Religion (Berkeley: University of California Press, 2000), chap. 7. 8 According to the Nygren and Ukeritis study, mission identity is the principal variable influencing a congregation's success (see pp. 97-98). 9 Several religious families have known this instinctively. For exam-ple, my own Vincentian tradition includes, not only the Congregation of the Mission, the Daughters of Charity, and the various Sister of Charity Federation congregations, but also the St. Vincent de Paul Society, the Ladies of Charity, Vincentian Marian Youth, the Association of the Miraculous Medal, and the Missionary Cenacle, all of which are move-ment organizations of nonvowed laypersons. Similarly the Salesian family includes, not only the Salesian priests and Visitation nuns, but other vowed religious such as the Sisters of Mary Help of Christians, the Missionaries of St. Francis, the Salesian Missionaries of Mary Immaculate, and the Oblate Sisters of St. Francis de Sales, plus lay groups such as the Association of St. Francis de Sales and the Oblates of St. Francis de Sales. to I am not referring here to societies of apostolic life like the Daughters of Charity, who make annual vows, but rather to including an option for temporary membership in congregations whose members are now expected to make perpetual vows. Moreover, even among the Daughters of Charity, there is the assumption that one's annual vows are really for life. ~' According to the Center for Applied Research in the Apostolate (CARA), Emerging Communities of Consecrated Life in the United States (Washington, D.C.: Georgetown University Press, 2006, p. 16), ten of the twelve most rapidly growing new indigenous emerging communities in the U.S. are mixed communities with some, or all, lay members. t2 CAP, A, Emerging Communities, p. 16. 377 68.4 2009 Wittberg ¯ Opening a New V~ndow ,3 Wittberg, Pathways, pp. 80-85. ,4 The above-mentioned St. Joseph of Arimithea Society seems to operate through "franchises"--the Cleveland and Louisville chapters appear to be separate from each other. Many.other groups enlisting high school or college students operate similarly. A Sampler of Potential (and Actual) Religious SMOs 1. "Franchised" Youth Groups (local school chapters, perhaps with a national headquarters supplying materials or training) a. Volunteers supporting a local soup kitchen b. A high school or college centering-prayer group c. Group spiritual direction, big brother/sister spiritual mentoring d. Adoration societies, sodalities 2. Ministry Groups (non-age-specific, perhaps linked nationally in a network or association) a. Supporting crisis pregnancies b. Companioning the dying c. Running a women's shelter d. Strengthening marriages 3. Spirituality Groups (may have a centralized head-quarters and/or a youth branch - see #1, above) a. Devotion to a particular saint b. Performance of a particular spiritual practice (Eucharistic adoration, centering prayer, pilgrimages) c. Spiritual mentoring, group spiritual direction 4. Lifestyle Groups a, Simple living b. Intentional communities c. Peace and reconciliation Review for Retigious WILLIAM P. CLARK Revisiting Religious Identity mnthe years following the Second Vatican Council, uch attention was focused on changes in religious life. Much writing and much effort have been directed toward rethinking or reimaging religious life. In light of all that, one might be tempted to say "Enough already!" An old saying has it that familiarity breeds contempt. Familiarity can also breed complacency and neglect. It might be good, then, to look once again at what it means to be a religious, to reflect on our religious iden-tity. Besides the decree on the renewal of religious life, Perfectae caritatis, Vatican Council II also spoke of the role of religious in Lumen gentium, the dogmatic con-stitution on the church. In chapter 6, §44, we read that the religious state "manifests in a special way that the kingdom of God and its high requirements transcend all earthly considerations, bringing home to all people William P. Clark OMI, longtime teacher and administrator, lives at St, Henry's Oblate Residence; 200 North 60th Street; Belleville, Illinois 62223. 379 68.4 2009 Clark ¯ Revisiting Religious Identity the immeasurable greatness of the power of Christ in his sovereignty and the infinite might of the Holy Spirit marvelously working in the church.'" The council is simply saying religious life gives special witness that, above and beyond earthly values, there is something we call the kingdom of God. While religious life's characteristic witness is spe-cial, it is not exclusive. It is the duty of all Christians to give witness to the kingdom of God. All Christians, be they lay or religious, are committed to living out their baptismal consecration. Emphasis on the common voca-tion of all Christians highlights what is of fundamental importance, the fullness of Christian life informed by charity. That emphasis also counteracts any tendency to draw unfavorable comparisons between the lay and religious states, as though laypersons are somehow sec-ond- class citizens or "children of a lesser God." That broad emphasis on all Christian life is rooted in the most ancient tradition of monasticism. In his masterful study The Spirituality of the New Testament and the Fathers, Louis Bouyer finds certain constants in the literature of monasticism. He affirms them because they were some-what obscured by later developments. One such insight is that the primitive monk did not appear special. Whether by himself or others, his vocation was not considered par-ticular or exceptional. The monk was simply a Christian, a devout layperson who took the most radical means to live the Christian life to the fullest. The monk proposed no other end than to be saved. All his life, the monk asked for no other teaching from his elders than the means of attaining that goal. His fundamental and persistent ques-tion was: "Tell me. How can I be saved?" Two points need emphasis. First, holiness, the fullness of Christian life, is not something reserved Review for Religious to religious, while laypersons are called to something less. Second, religious are to focus on the essential, on the search for union with God, and not see holi-ness as something incidental or distinctive which sets them apart from "ordinary" Christians. Fundamental to religious identity is one's identity as a Christian. It is the fullness of the Christian experience that constitutes Christian identity. There are three major elements in the Christian expe-rience. The first is not distinctively Christian. It is the human preamble. It consists in discovering that human happiness and fulfillment are not brought about by tak-ing. We all start out that way, looking for that certain something or combination of things which, if we could only latch on to it and make it our own, would provide fulfillment. The Christian experience becomes possible once we realize that what we really seek is something or someone to give ourselves to, something or someone greater and nobler than ourself. It is a search for some-thing or someone that will endow our life with meaning and purpose. Finding that something or someone is the beginning of faith as a lived reality. It becomes the basis of all commitment worthy of the name. The second element makes the experience specifi-cally Christian. It consists in finding that greater-than-self reality in the person of Jesus Christ. It is finding in his words meaning for our life. It is finding in his life the pattern and model for our own. The third element is the desire to share what we have found. We want others to find the meaning and purpose that have become our own. We want to live out this meaning and purpose in love for one another. The full Christian experience, then, is apostolic and missionary. 381 68.4 2009 Clark * Revisiting Reli#ous Identity 382 If this Christian experience is not real in our lives, no amount of theorizing about what it is or should be will ever make it so. Furthermore, theorizing will not help much in our lives as religious. If the Christian experience is real, it can be progressively liberating, freeing from all those attitudes of mind and spirit that limit us to operating within the narrow confines of self-ish interests. Like all Christians, religious are to give witness by their lives to the possibilities open to everyone for liber-ation from enslaving attitudes like inordinate ambition, defensiveness, possessiveness, self-pity, and cynicism. The life of religious should also be an active witness to joy, to hope, and to love. The call to the fullness of Christian life and to the perfection of charity seems so daunting that peo-ple often try to evade its challenge. In doing so, lay-persons sometimes say that holiness is something for religious and priests, not for "ordinary" persons like themselves. Likewise, religious sometimes find a type of escape through dependence on the system. Religious life involves a kind of system that includes public vows, constitutions and rules, and a goodly number of prac-tices found in the traditions of various religious insti-tutes. We might think just plugging into the system will make us as holy as we need to be. It is easy to just coast along. All too easily we can come to rate as virtue whatever is conformable to our religious surroundings. Custom and routine can so enslave us as to dispense us from personal decision. Of course, custom and routine, as well as the regular practices and exercises of religious life, are also great helps--if we understand and use them righdy. They do not, however, carry us all the way. They reflect the fact Review for Religious that in choosing to be religious we have set the direction of our lives. But they do not guarantee we never lose that direction. The need for ongoing renewal is simply the need to reaffirm, to reset our direction. The human condition is such that nothing can be taken for granted except the constancy of God's grace, of his invitation. Another point on which the council spoke explic-itly is religious consecration. Everyone of the faithful is consecrated to the divine service by baptism. Clearly, in various contexts the word "consecration" has various meanings, causing difficulties to be raised about how this idea applies to religious. In address-ing those difficulties, the council begins by relating religious con-secration to baptism. Religious consecra-tion adds nothing to the baptism's sacramental character. It is, however, in the line of baptismal grace. That grace can be lived in varying degrees of intimacy. The coun-cil speaks of religious as being "more intimately conse-crated to the divine service." That phrase is significant. It does not say "more strictly" or anything that might seem to emphasize some form of legal obligation. What the council points out by those words is that baptismal consecration can be interiorized to a greater or lesser extent by grace and by love. Ultimately, the truth of every Christian life consists in one's baptismal consecration. But God calls people to live out that consecration in different ways. For religious The call to the fullness of Christian life and to the perfection of charity seems so daunting that people often try to evade its challenge. 68.4 2009 Clark ¯ Revisiting Religious Identity the call to God's service is more explicitly determined. It takes on a particular form or style. To put that a bit differently, for religious the vital response called for by God's loving initiative is made concrete in a specific and distinctive way. By making a certain explicit profession of the evan-gelical counsels, persons technically become religious. The purpose of such profession is to commit ourselves more explicitly and more profoundly to living our bap-tismal consecration. At one time religious profession was commonly called "a new baptism" in homilies at profession ceremonies. In those days it was not always adequately explained. The council statements revitalized and clarified that idea. In reflecting on religious consecration, it is important to realize that such consecration is the work of God. Virtually every page of Scripture speaks of God's initiative in regard to creatures. Jesus told his disciples: "You have not chosen me. I have chosen you." Passages like that have a particular resonance for religious. It is God who calls religious and consecrates them through the church's ministry. Because it is God's work, religious consecration is permanent. God's choice and God's fidelity are unchanging. God is constant in the grace he offers, in his call. Our challenge is to keep trying to respond generously to that call. Religious consecration represents a special instance of the mysterious interaction between grace and human freedom. Obviously it is essential that those consecrat-ing themselves to God's service be free. At the same time we must recognize that the consecration is ulti-mately God's work. Religious profession has never been considered a sacrament by the church. In recent years many things have been referred to as "sacraments," in a broad sense Review for Religiot~s of the word. In the strict sense, religious profession is not a sacrament. That does not mean, however, that religious profession has no reality beyond the disposi-tion and conduct of the subject. Religious consecration is something accorded to free persons precisely as free. To be received, the consecra-tion requires a personal response to God's call. That response includes certain characteristics. It must be sufficiently enlightened, conscious, and free. A person's intention and the vows which formulate that intention are eminently free acts. Conversely, when the church dispenses from vows, she judges that in reality there was some impediment to freedom in the original profes-sion, something lacking in what was offered for divine consecration. The fact that religious consecra-tion is not a sacrament does not mean nothing more is involved than the liberty of the one making vows. On God's part the engagement is indefectible. A vocation consists in a person's being called to a cer-tain manner of life. Each vocation has its own structure and laws. Those laws are not to be understood as some-thing imposed from the outside. They derive from the very nature of the life in question. To ignore structure and laws proper to religious life would be to think of reli-gious life as funny putty which can take on any shape one gives it. History shows significant variations in the forms of religious life. But, in the last analysis, that life must always be directly related to what is most fundamental in Christianity, the search for God and growth in charity. A vocation consists in a person's being called to a certain manner of life. 68.4 2009 Clark * Revisiting Religious Identity In the Christian understanding of life, the goal is progress in charity. Jesus made it clear that love of God and love of neighbor sum up the whole law. Love gives ultimate value to what we do. That is why religious con-secration is wholly directed towards love of God and neighbor. It is precisely that love which gives the value of consecration to the activity of the religious. The idea that one's activities must continuously be animated by charity is certainly not new. We have heard it countless times in one form or another. Nor is it distinctive. It is true for everyone. By religious profession we are committed to that goal more explicitly, more officially, as it were. On the part of religious, the consecration of one's life consists in using distinctive means for achieving the common Christian goal of progress in charity. My cir-cumstances, my state of life, determine the means that are most appropriate for me. Jacques Maritain offered an excellent definition of means. He said means are the end in the process of coming to be. Thus, at each moment of our journey toward the perfection of love, we make that end real by employing the appropriate means, Perhaps we should emphasize the word "journey." While we hope we are on the right road and we try to keep moving in the right direction, we never reach the end, the perfection of love, in this life. Another way to put that is to say that holiness is not so much a place we arrive as it is the way we travel. Consciousness of our shortcomings and failures makes us reluctant to think of ourselves as holy. A num-ber of years ago Archbishop John Roach of St. Paul, in a pastoral letter on spirituality titled A Friendship Unlimited, offered a valuable insight in this regard. He wrote: "It's a funny thing, but for years I couldn't imag- Review for Religious ine thinking of myself as holy. I was equating holiness with perfection, and I knew I simply didn't have that. It is clear to me now that holiness is the desire to be a friend of Jesus Christ and to surrender my will to God. I may stumble along with that. I have so far--but, so long as I continue a sincere effort toward that goal, I am holy." It might help also to remind ourselves of one charac-teristic of holiness that is often overlooked. It is compat-ible with human frailty. Many stories and most statues of saints give a wrong impression, an impression of otherworldliness that obscures the fact that those saints were real human beings with human faults and weak-nesses. Examples are plentiful. St. Augustine was given to rages. St. Thtr~se of Lisieux had bouts of depression. St. Vincent de Paul, the great saint of charity, was said to be bilious and subject to fits of anger. St. Jerome was aggressive and insulting to persons who disagreed with him. In fact, one of his contemporaries said of Jerome that his malice was such that no saint could live within miles of him. The secret of all of those people is that they never gave up struggling and working to overcome their human weaknesses. They knew what counts is not the triumphant victory of total perfection, but persevering effort. Teresa of Avila said we should strive and strive and strive, for we were made for nothing else. She was right, of course, but the way she said it makes it sound hard. And it is a constant challenge. We cannot gloss over that. But I like the way T.S. Eliot put it when he said: "We are only undefeated because we keep 6n trying." In question 186 of the Secunda Secundae of his Summa Theologiae, St. Thomas treats of things that per-tain to the religious state. He speaks at length of the vows of poverty, chastity, and obedience and argues their ,387 68.4 2009 Clark ¯ Revisiting Religious Identity necessity for religious perfection. He points out that "a person cannot offer his whole life to God directly because that life is not lived all at once, but only suc-cessively. Hence, a person can only offer his whole life to God through the obligation imposed by vows" (my translation). Thus, our real challenge is not the perfor-mance of heroic acts, however beautiful, however noble, for every human act is by nature transitory. Our real challenge is the heroism of a whole life, offered to God without measure, without reservation, without regret. This is done through religious consecration, through the vows. And in this the entire person, mind and heart, must be involved and permanently involved. Note ' The Vatican translation and the revised Flannery translation, melded. See Lumen gentium, chapter 6, §44: "Regni Dei denique super omnia terrestria elevationem eiusque summas necessitudines peculiari modo patefacit [status religiosus]; supereminentem quoque magnitudi-nem virtutis Christi regnantis atque infinitam Spiritus Sancti potentiam in Ecclesia mirabiliter operantem, cunctis hominibus demonstrat." Ed. 388 Questions for Personal and Group Reflection If religious sisters and brothers are identified with the laity, how do you claim their special religious identity? 2. Has Clark been helpful in underlining aspects of religious identity that distinguish religious life for priests, sisters, and brothers? Would you want to add or subtract anything? Review for Religious LEO J. HERIOT Encounters Early and Late: John Bosco and Paul Saul was present at the stoning of the lov-able Stephen, and perhaps this increased the Pharisee's desire for Christian blood. Fernand Prat says, "Not content with being present at the torture of the victims, he entered into houses and dragged out the inmates, both men and women, to hale them to the dungeons."' Saul set out on the trail of Christians not to evangelize them but in pursuit of them to bring them to what he thought was justice. He had asked the priests to give him the offi-cial mission to seek out Jesus' disciples in the synagogue of Damascus and drag them before the Sanhedrin. In the Acts of the Apostles we have three accounts of the vision on the way to Damascus (9:1-19; 22:3-21; 26:12-20). It is Luke who makes the first announcement of Leo J. Heriot SDB wrote for us about Margaret Bosco in 2007. His address is now Don Bosco House; PMB Government Buildings; Suva, Fiji-Islands. exemplars of faith 389 68.4 2009 Heriot ¯ Encounters Early and Late this event; later we hear Paul giving his own account. The accounts agree on the important points: the occa-sion, the place, the time of day, the dazzling light, Saul's fall to the ground, his dialogue with the mysterious voice, his blindness, the return of his sight, and the total change in his life. From being a firebrand of a persecutor, he became a sower of the Good News of our Lord and Savior Jesus Christ. The whole change of his behavior, his heeding of the strong voice's words, and his subsequent dedica-tion to a new cause make us aware that he was not led by fanaticism or goaded on by personal ambition. Jesus Christ seized him, pulled him close to himself. From the accounts of this conversion, nothing presaged it, noth-ing hinted that the fierce Pharisee would change regard-ing this person Jesus Christ, changing and becoming a disciple of Jesus and a preeminent apostle. Looking at this conversion, one gets the impression that it is beyond human explanation. It would be folly to try to find some simple plausible human causality. Pauline theology gives pride of place to the empow-erment of grace, and Saul was certainly under the influence of grace. It is not possible to explain this con-version apart from divine grace. Paul helps us with these assertions from his writings: "Have I not seen Jesus, our Lord?" (1 Co 9:1). "Last of all, as one untimely born, he appeared also to me" (1 Co 15:8). Grace found in this man fertile soil that would produce a great extension of the stoW of Jesus, a stoW that would make people aware of the immense, unfolding gift God gave to Saul and to the world on Saul's way to Damascus. Saul's encounter with the risen Lord as he sought to obliterate that Lord's message had a huge influence on him. One of the Apostle's boldest and most profound Review for Religious teachings was that of Christians' being incorporated into Christ's mystical body. For this Pharisee, Paul, Christ becomes all in all; Christ becomes everything. This idea is contained in seminal form in the question Jesus puts to the blinded Saul: "Saul, Saul, why do you persecute me?" (Ac 9:4). Paul was not attacking Jesus directly; he was defending his Pharisaism by trying to prevent Jews from falling into the ways of this crucified "reformer" of Judaism. In Saul's conversion God's grace is evident, work-ing a transformation immediately. It is like the blinding flash of light. The extraordinary illumination appar-ently brought about Saul's immediate com-pliance with Jesus' words and his swift transformation into a disciple and apostle. The stunned Saul changed his course once and for all. He found himself in a new world, a world almost alien to the life he had lived until then. Paul was overwhelmed by a new faith, a belief in the person of Jesus Christ as his Lord and master. He began a new and demanding life that only a strong and deep faith and love could sustain. He expresses that faith in his Letters to the Galatians and the Romans, an active faith that revolutionizes the whole person and alters the direction of people's lives. From the moment of his conversion the gaze of Saul is riveted on the person of Jesus Christ. We would go too far, however, if we reduced Paul's life to the moment One of the Apostle's boldest and most profound teachings was that of Christians" being incorporated into Christ's mystical body. 391 68.4 2009 Heriot ¯ Encounters Early and Late of his conversion. His continuing deep reflection on the mystery of God's love strengthened him as he went about his apostolic life. Our beliefs, too, are not simply the result of our reading or reflection, but come from God's communication with us, often in the quiet con-templation of a Divine Master stretching out his hand to us and telling us to find him in our contemplative awareness of others and ourselves. 392f The Boy from Becchi, Another Man of Zeal In an audience on 21 March 1858, Pope Pius IX, now Blessed, told the priest from Turin: "When you get back to Turin, Don Bosco, you write down these dreams and everything else you have told me, minutely, and in their natural sense. Save all this as a legacy for your Congregation so that it may serve as an encouragement and norm for your Sons.''2 After nine years this same pope questioned him once again. Don Bosco's reply was "I truthfully lacked the time. I was so taken with [any number of things]." The pope said, "Well then, I not only advise you, but order you to do it." Don Bosco promised to write down his early experiences, and he kept his word.3 In his poor handwriting Don Bosco scrawled out his first dream. "At the age of nine I had a dream that really changed my life and influenced me throughout my life. I dreamed I was near my house at Becchi, and a crowd of young boys had gathered there to have fun and play games. Some were playing, some were laughing, and not a few were cursing. Shocked by their expres-sions, I jumped in among the boys, swinging wildly and shouting at them to stop saying those things. At that moment a Person appeared among us. He was dressed in a long white robe, and his face radiated such light Review for Religious that I could not look at it. Suddenly he called me by name. 'Giovanni, you have to win these boys not by blows but with gendeness and kindness (bont~). So begin right now to show them that evil is ugly and virtue is beautiful.'" Although these words confused him, this little boy, nine years old in 1824, was being commissioned for God's work. He said, "I am so small and these are young men. What you are asking me to do seems to be impos-sible." But he was told: "What seems so impossible, you must achieve by being obedient and acquiring knowledge." The boy shouted, "You ask me to do the impossible!" The voice said, "I will give you a teacher under whose guid-ance you will learn and without whose help all knowl-edge becomes foolishness." Beside this Person stood the Lady to whom young Bosco's mother had taught him to pray regularly. The Lady, taking his hand, said, "Giovanni, look carefully. What do you see?" The crowd of boys was changed into goats, dogs, cats, bears, and various other animals. The Lady of his dream said to him, startlingly: "This is your field of labor." Then she gave him a one-word recipe for getting these boys to improve: "amorevolezza" (loving concern). The wild animals disappeared, having been turned into sheep. The Lady then told him, "In due time you will understand," and with that she put her hand on his head. At table for morning coffee he told his family about his dream. Each one said something different. His "At the age of nine I had a dream that really changed my life and influenced me throughout my life." 393 68.4 2009 Heriot * Encounters Early and Late brother Joseph said, "Oh, Giovanni, you are going to become a farmer looking after sheep and goats, caring for them." His brother Anthony said, "Oh, Giovanni, you are going to become the leader of a gang of ban-dits!" After other such remarks, their wise old grand-mother said in an authoritarian tone: "Giovanni, take no notice of dreams." And Mama Margaret said con-vincingly, "Prepare yourself, Giovanni, for your future apostolate." This, then, is what Pope Pius IX referred to in 1858 when he told Don Bosco: "This is the begin-ning and the foundation of your work. Give this dream to your Congregation and make it a part of their life." On the road to Damascus, Paul was astonished by the voice that changed his life. It had the power to change his life and send him on a new mission. While any comparison of nine-year-old John Bosco's dream to Paul's experience near Damascus would be lopsided, we may remind ourselves that both of them were impelled into a new life, a new apostolate, by mysterious expe-riences beyond usual explanation. Are there not many other divinely wondrous experiences as well? Why not keep them in mind? Notes ~ Fernand Prat, The Theology of St. Paul (London: Burns and Oates, 1964), p. 25. 2 The Biographical Memoirs ofSaintJohn Bosco, ed. Eugene Ceria SDB (New Rochelle, New York: Salesiana Publishers, 1980), vol. 5, p. 577. 3 Ceria, Biographical Memoirs, vol. 1. pp. 95-96. Review for Religious HILDA KLEIMAN On Hilda of Whitby ~ah~na tIr oennt eorre da tfheea msto dnaayst.e Ir yw, Ia hs ando nt orta cisheodse an Catholic, and I was not named after a saint, though I had a lovely name. After I entered, the prioress asked me to choose a patron, and I chose St. Hilda of Whitby. Initially I hesitated to choose her because, generally speaking, we do not know much about her. We know when she was born and died, where she lived, and some of the activities she pursued, activities for which she was well known and respected. But we know little about her character, her spirit, or her inner life. How did the tone of a gathering change when she walked into a room? How did she regard those whose lives and souls were entrusted to her care? Was her glance warm or cool? Did she have a glint in her eye? Answers to these ques-tions seemed permanently unavailable. A few months after I entered my community, I attended a concert given by Festival Chorale Oregon, Hilda Kleiman OSB writes from Queen of Angels Monastery; 840 S. Main Street; Mt. Angel, Oregon 97362. Email: ajkjune@juno.com 68.4 2009 Kleiman ¯ On Hilda of Wbitby a local, award-winning choir directed by Dr. Solveig Holmquist. I had been a student in her college choir for three years at Western Oregon University. I was excited to see her again, even from a distance, even from the back as she conducted the choir. When she entered the concert hall, she was as I had remembered--not tall or physically imposing, yet filled with a presence that shot through her spiky hair, her sharp eyes, and her earrings and many bracelets. I saw a woman in full possession of herself and the situation at hand. She stood before the choir and the orchestra, and they knew what to do sim-ply by the movements of her hands and a thin baton. I remembered standing before her with my eyes on every move she made. In every gesture, every expression, she embodied musician and conductor. She made the vocalists and musicians one as we let her lead us--as, with our minds but also our hearts, we let her be our breath to the very last note. When Dr. Holmquist arrived at Western, she had clearly learned how to draw people together. Shortly after being hired, she was told there were no students at Western who could really sing. Given that this was untrue, and even uncharitable, Dr. Holmquist did not listen. She simply set up a table at the activities fair at the beginning of the school year and started signing students up for auditions. By the end of the year, she had set the choral music program on its feet, doubling the size of the choir, planning tours, and establishing a student-led choir council. I began to see that music was Dr. Holmquist's life, and part of that life was invit-ing the rest of us into the music in whatever way was appropriate for each of us. I loved her for it, and I still do. Though I do not think I would have used the word at the time, I see now Review for Religious that what I received from Dr. Holmquist was a deep and vigorous image of vocation. I have no doubt that through the music she is doing what God created her to do. Shortly before I graduated, I tried to say as much to her. In her office one morning, I described what I saw in her. I said I was not a born musician like her, but rather a writer and a reader, and I was looking for my own purpose in life. The day I attended the Festival Chorale concert was November 17th, the feast day of St. Hilda, and the first time I observed her feast day as my own. As I watched and remembered Dr. Holmquist, some of the reasons why I choose Hilda began to emerge. It was not about wanting to be an abbess as Hilda was, any more than it was about wanting to be a cho- , ral conductor. It was not about imitation in such a specific sense, but about living in the presence of someone who could play a part in calling me to be who I am supposed to be and to do what I am meant to do. It was about the profound effect just one person who is living her vocation may have on those around her. If I imagined myself as a member of Hilda's monastery, much as I had been a member of Dr. Holmquist's choir, what could I learn about who I am supposed to be here and now? It was about the profound effect just one person who is living her vocation may have on those around her. 397 The Venerable Bede, an English monk and writer of the 8th century, is our sole source of historical infor- 68.4 2009 Kleiman ¯ On Hilda of Wbitby marion on Hilda. After serving as the abbess of several monasteries, she established at Whitby a double monas-tery, a community of monks and nuns. In his history of the English church, Bede tells us she taught those within her community to study the Scriptures thoroughly, to observe good works, and to foster many virtues, "but especially peace and charity." In part, the influence of her goodness was seen in the five outstanding men from her monastery who became bishops. In addition to her own monks and nuns, others from all walks of society sought her direction. In this way Hilda, "whom all her acquaintances called Mother because of her wonderful devotion and grace," guided many people to God along the path of their particular gifts and circumstances. Bede also gives us the story of Caedmon, a shy sheep-herder whom "God's grace made remarkable." One night Caedmon received a vision from God in which a man asked him to compose and sing him a song. Caedmon answered that he could not sing, and the man replied "But you shall sing to me," and he did, thus becom-ing the first poet of the English language. When Hilda learned of Caedmon's gift, she invited him to become a monk and be instructed in sacred history, which he then rendered into beautiful music and poetry. Caedmon soon became not just a poet but a disciplined and beloved member of the community as well. At his death he asked if there were any who held any ill will against him, and he was assured that there was not. When then asked if he was at peace with those attending him, he replied, "I am at peace with all the servants of God." Among well-known events of church history, Whitby is known as the site of the synod in 664 at which the controversy between the Celtic and Roman dates for observing Easter was resolved. The problem disturbed Review for Religious many people, Bede tells us, even to the point that they feared "that they might have received the name Christian in vain." Those arguing for the Roman date were victo-rious, yet Bede describes Hilda and her community as favoring the Celtic practice. While he tells us the results of the synod, Bede does not describe Hilda's response to the decision. We do not know if in the end she was saddened, relieved, or pleased. From what we do know about her leadership, however, we can perhaps assume that many looked to Hilda for guidance as to how they should respond to this decision. We can see the great respect she had for the Scriptures and the wisdom of the church. We can see that she taught those around her to be of service in all peace and charity. Even as she neared her death, she urged those in her monastery to "maintain the gospel peace among themselves and with others." I imagine that Hilda had a profound sense of perspective, of knowing, in the end, which beliefs and practices held priority. Unity within the church mat-tered more than any particular date, and gracious accep-tance of the decision of the synod mattered more than the content of the arguments. I was aware of St. Hilda before I was a Catholic because I attended St. Hilda's Episcopal Church for sev-eral years during high school and college. St. Hilda's is a small community; the church holds perhaps fifty peo-ple on a Sunday. I met the vicar, Noel Knelange, when I first arrived, and about a year later Noel's husband Bill was ordained a deacon. I attended the ordination and sang in the choir, helping to lead the congregation out of the church singing "The King's Highway" for the recessional. During the service I was taken aback 399 68.4 2009 Kleiman ¯ On Hilda of Whitby Bill's ordination gave me the image of dedicating one's life to God alone, and Noel, bluntly and without~ pretense; connected ~that image, to me, 400] by the beauty of the liturgy and the fact that Bill was grounding his life and identity in his faith. Somehow God wanted him. God wanted exactly who Bill was, a middle-aged man, a deaf man deeply involved with the deaf community of the diocese, a man who loved to fish so much that during the homily the bishop gave him a new fishing pole, now that he would be a fisher of men. Afterwards, during the reception in the parish hall, I was standing near Bill and Noel, probably eating a cookie, when Noel turned to me and said, "Well, you could do this too you know!" What? I did not want to be a deacon or a priest. I did not understand why she said that, and we never talked about it later. I forgot about Noel's words until after I had become a Catholic and been a member of the Benedictine Sisters of Mt. Angel, Oregon, for several years--even though I had often wondered when the thought of becoming a nun first came to me. Bill's ordination gave me the image of dedicating one's life to God alone, and Noel, bluntly and without pretense, connected that image to me. The seed of the idea of staking everything on "the assurance of things hoped for, the conviction of things not seen," as we read in the Letter to the Hebrews, was planted and would take root in ways I never suspected. Just a few years Review for Religious later, I was led to the Catholic Church, to a Benedictine monastery, and to a surprising new relationship with St. Hilda, a relationship reflected in women like Solveig Holmquist and Noel Knelange. Regardless of whether they were aware of all the details, they could and would change the course of a life in a single breath, with a single word. The name Hilda comes from the Old English and means "Battle Maiden," a fact I learned only after I received the official word from .the prioress that I could take Hilda as my new name at my final profession. I took to the image of the Battle Maiden immediately--the tension between toughness and gentleness, knowledge and innocence, between what we think we know and what we in fact do not, a tension not to be resolved but used as ingeniously as possible until the day of death. Other people have taken to my choice of the name Hilda, to the "Batde Maiden" too. "Battle on, maiden!" says my mom before she hangs up the phone. After ask-ing me to explain the meaning of Hilda to my class-mates, one of my seminary professors warns that "from now on, you gendemen better look out!" The best, how-ever, is my friend Ania. With her I have established The Society of Honorary Battle Maidens. We have taken as our charter the words of St. Paul to the Corinthians: "But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us. We are afflicted in every way, but not crushed, perplexed, but not driven to despair, persecuted, but not forsaken, struck down, but not destroyed, always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies." To bet- 401 68.4 2009 Kleiman ¯ On Hilda of Wbitby ter understand our society, I have listed qualities of the Battle Maiden, which include the following and will surely be added to as I ponder this further: ¯ A persistent love, grounded in the love of God that pursues us without end. She can keep extending her love for other people, regardless of how they respond, if at all. If she feels hurt by this, she takes it to mean that her efforts were not the most gracious way to love this particular person, and it is time to try something else. She is intelligent, so her persistence does not suggest beating her head against a wall, but rather keeping her wits about her and being willing, always willing, to try again. ¯ The beginning of an understanding of the fourth step of humility in the Rule of St. Benedict: "The fourth step of humility is that, in this obedience under diffi-cult, unfavorable, or even unjust conditions, his [or her] heart quietly embraces suffering and endures it without weakening or seeking escape." She does not, in the end, resent that this step asks her to endure injustice, even contradiction, for the sake of the God she loves. She accepts that sometimes such endurance will require her to speak her mind, to name what is difficult, recognizing that endurance can be more than just waiting for the bad to run its course. Bravery of heart becomes part of her core. She understands that false sisters and broth-ers (and are not we all false and contradictory at one time or another) are part of reality; to deny this is of no use to anyone. She uses their words and actions to strengthen her reliance on the Lord so that it remains possible for her to pray for her enemies. ¯ An enduring kindness that she tries to exercise in any situation, par.ticularly in her words. At times, she may manifest her kindness in ways that are more tra- Review for Religious ditionally recognized as kindness--offering to lend a hand in household tasks, greeting guests with courtesy and assisting them in their needs, acknowledging the accomplishments of others with a sincere compliment. Kindness, however, is also needed in more challenging situations. It is a kindness to try to change the sub-ject when she hears murmuring or gossip about some-one who is not present. It is a kindness to walk away and not participate even by listening when this tactic fails, perhaps biting back the words rising in her throat that she would like to put everyone in their place with. Kindness calls her to address only in private any embar-rassing situations that involve another person, so as not to worsen the pain her words would likely cause if spo-ken publicly. To enjoy membership in The Society of Honorary Battle Maidens, you and I do not need to be in full possession of these qualities. We do need, however, to recognize their worth and strive to live with their inher-ent tensions, tensions that in the end are simply the tensions of the cross. Image Bearer One of a kind, Here for a reason, Plucked from the mire, Now wearing white, Bearing His likeness, I am immortal, A soul crafted By the Holy. Teresa Burleson 403 68.4 2009 Vv'ILLIAM PROSPERO World Youth Day and Religious Life sharing experience 40_4] Many vocation directors will confirm that a substantial number of candidates for seminar-ies and institutes of consecrated life consider a World Youth Day (WYD) experience to have been an important part of their discernment. Many candidates say they first thought seri-ously about religious life or the priesthood while on a WYD pilgrimage. What is it about WYD that promotes consecrated life? Sister Joseph Andrew, of the Dominican Sisters of Mary, Mother of the Eucharist, asked me to speak about this very topic at a recent discernment retreat at the motherhouse in Ann Arbor. No less than a hundred 'thirty young women attended. When I asked how many had been to WYD, about one third raised their hands. The main reason for "only" a third, I William Prospero SJ is pastor of St. Mary's University Parish (on the campus of Central Michigan University); 1405 South Washington; Mount Pleasant, Michigan 48858. Emaih will.prospero@stmarycmu.org Review for Religious believe, is that most of them were too young to have attended any other WYD than the one in 2008 in Sydney, Australia. Sydney did not draw huge numbers from the United States because of the travel cost. Nonetheless, many of the young women present had managed to attend that WYD. I believe there are several reasons why WYD pro-motes consecrated life and priesthood. Though I do not have any statistical analysis to prove my points, I have a wealth of experience assisting young WYD pil-grims in their discernment about consecrated life or priesthood. I have attended four WYDs: Denver (1993), Toronto (2002), Cologne (2005), and Sydney (2008). I have served as a priest on the last three. I have wit-nessed more than ten pilgrims enter religious life or the seminary. The main reason, I believe, for the wealth of WYD vocations is that WYD gives a taste of life as a conse-crated person. Pilgrims experience about two weeks of consecrated living. WYD provides a veritable "trial run" of living the vows of poverty, chastity, and obedience. In. living the vows on WYD, pilgrims experience the intense joy of the universal church gathered around the pope. They make the connection that living as a religious could be enjoyable and meaningful. The possibility of consecrated vocation becomes real for the first time in many pilgrims' lives. Pilgrims experience poverty the first day of com-mitting to go on WYD. They realize that the costs can be high. As I began recruiting for Sydney, I recall sev-eral students resisting, sa.ying $2,850 was too costly. My response was: "Do you want to go? Has God put this desire in your heart? If so, then commit and the money will come. I promise. And, if not, I will personally cover 405 68.4 2OO9 Prospero ¯ World Youth Day and Religious Life Trusting God for material needs is a tangible experience of religious poverty. 406 whatever you can't. But you must promise you will com-mit to this and try your best to raise the funds. I prom-ise you, God will provide." Every pilgrim had enough funds. On four WYDs I have never met a pilgrim who fell short of funds. For the 2008 WYD in Sydney, we took seventy pilgrims from the Diocese of Saginaw, each paying $2,850. There are stories of pilgrims finding funds flow-ing in from fund-raisers and from the most unexpected sources. Trusting God for material needs is a tangible experience of reli-gious poverty: God provides. Pilgrims trust him, and all works out. From the beginning, they learn that those who commit to a reli-gious pilgrimage are cared for by God. They learn this throughout WYD, beginning with their first moment of commitment. Poverty finds many manifestations, usually very inconvenient ones. As the pilgrimage officially begins, I speak of the "great ball of suffering" that one endures on WYD. For some reason, chaos and inconvenience reign. This makes trusting God mandatory, not optional. For example, because of delayed flights, our travel time from our departure to our host parish in Kiama, south of Sydney, was thirty-eight hours. And the last two hours were in a bus with a broken heater (it was winter there) while rain and forty Fahrenheit degrees of damp cold were welcoming us. These horrendous situations created the proper spirit in which to celebrate Mass, Revie;v for Religious namely, our sense of spiritual and actual poverty: "We are not in control!" Having celebrated Mass at a crowded boarding gate in the Los Angeles airport (LAX), we found special meaning in celebrating Mass again, hungry and cold, at the very end of our trip. I was reminded of the four thousand hungry and tired people in Mark 6:1-8 who were worn out from their journey, so Jesus fed them. It was as if Jesus intentionally brought the people out to a deserted place to experience their poverty and to see and taste the goodness of God. Poverty makes pilgrims hungry for Jesus. Another example of poverty happened at the Papal Welcome at Sydney's harbor. Afterwards we were hun-gry and cold. Several pilgrims collected our chits or tickets and got our meals, bags of hot stew (option: beef or pork). After getting the same victuals several days in a row, pilgrims were cheerfully dubbing them "barf bags." Our meals were being eaten on the ground or on cement blocks or wherever we could prop ourselves up. One night, however, several alert pilgrims found some plastic chairs and brought enough over for the group of seventy to sit. We could sit and eat! We were so grate-ful. I cannot recall ever feeling so grateful for having a chair to sit on. This is what WYD does: it makes the ordinary into a gift from God. Once one begins to see that everything, everything, is a gift, then one can start living a radical Christian life. So the gift of sitting, eat-ing, enjoying each other's company, and basking in the reality that we just saw in person the Vicar of Christ, all add up to an explosive experience of the joys of the kingdom. Poverty makes human experience more real, and opens us to the true value of community. How sim-ple and uncomplicated it all is. 407 68.4 2009 Prospero ¯ Worm Youth Day and Religious Life Over and over one witnesses pilgrims making sacrifices for the sake of the group. 4081 If pilgrims are properly prepared and guided, they have a wonderful experience of interacting positively with the opposite sex. Even sleeping conditions, oth-erwise inappropriate, become an experience of intense respect and honor of boundaries. One sees the "other" as sacred and as a fellow pilgrim on the way, some-one to be honored and respected. I have never known of any of our pil-grims engaging in actions that are meant for mar-ried couples. Sleeping shoulder to shoulder with two thousand other pilgrims may seem cause for temptation and raised eyebrows, but never have I seen anything but excellent moral behavior among our pilgrims. Even where there are dating couples, they hardly ever "pair off" from the group. The whole atmosphere is one of intense commu-nal living. People are attentive to the needs of everyone, sharing and caring for one another. The pilgrim learns that one does not need to pursue or engage in roman-tic relationships to be happy. Celibacy for the kingdom becomes tangible, livable, and enjoyable. At WYD the intense communal activities, which sometimes involve distressing conditions and both-ersome inconveniences that must be endured, build a joyful esprit de corps. Over and over one witnesses pilgrims making sacrifices for the sake of the group. Opportunities for minor sacrifices abound, such as shar-ing personal items to assist another in need and collect-ing meal tickets and standing in line to retrieve meals for a group. These and other sacrifices reveal acom- Review for Religious mon care for one another. Moreover, the group lead-ers have the ultimate say in all major decisions about travel, gatherings, agendas, and special needs that arise. Individual wills give way to the group, or to the lead-ers' decisions. Through these experiences one finds joy in sacrificing one's own will for the good of the group, opening up to the gift of religious obedience. Consecrated persons make a sacrifice of their lives for the good of the church and the world. Pilgrims experience the power of loving sacrifice firsthand, and its power to build up the Body of Christ. Eddie Dwyer, a Saginaw seminarian, said: "Three things I hate are lines, sitting on the floor, and crowded spaces, but the love at WYD made sacrifice easy." All these experiences find rich meaning in the cel-ebration of the sacraments, namely, confession and Eucharist. The intensity of confessions, celebrations of Holy Mass, and Eucharistic adoration affirms God's real presence among his people. All the sufferings and joys of pilgrimage are offered up to the Father in the won-derful exchange of gifts that the Eucharist makes real. All is gift. As a priest I am overwhelmed by the power and joy of the priesthood, by the sacramental fruitful-ness on WYD. What power can be manifested in such weakness! The Papal Mass at the conclusion of WYD provides the perfect environment for the overflowing gratitude of the pilgrimage to express itself. Pilgrims, freshly and deeply aware of God's goodness, gratefully share their belongings with others. Jackets, caps, and an assortment of other personal items are offered and received in a wonderful exchange of gifts. God's kingdom becomes visible in everyone giving their things away to bring joy to both receiver and giver. In his Spiritual Exercises 409 68.4 2009 Prospero ¯ Worm Youth Day and Religious Life St. Ignatius Loyola speaks of the free exchange of gifts between those who love each other (§231). This is the Christian life. As church and bride of Christ, we receive every good thing from God and make an offering of our very selves back to him in gratitude. This joyous exchange finds particular power at the Papal Mass. The accumulation and possession of .things no longer has appeal. The giving and receiving of love becomes the reason for existing. Consecrated life witnesses to the joy of the kingdom of heaven through the. gift of self to God. The Papal Mass provides a taste of the joy offered to those who radically take up the call to follow Christ the Bridegroom wherever he goes. As I lead pilgrims to WYD, I make a point of having several priests, seminarians, and religious sisters accom-pany us. When lay pilgrims rub shoulders with conse-crated persons, consecrated life now has a face, and that face is familiar and human. No longer is the question of consecrated life somewhere off in the distance, but it is real and lived by real people. The possibility of consecrated vocation opens up as the joys of serving the kingdom find witness. I count WYD the single most important vocation promotion ministry that I do. 410 Review for Religious BENNY PHANG Marriage and Celibacy: Rivals or Complements? MMarriage and celibacy are often seen as contraries. isunderstanding about these two vocations still exists among many people who do not fully under-stand celibacy for the sake of the kingdom of heaven or the meaning of marriage. They see marriage as con-trary to celibacy, totally separated from it, and unable to contribute anything to it. And they understand celibacy as merely a pessimistic, negative rejection of married life and love. They even think celibacy is responsible for many sexual problems. About these matters people raise critical questions such as: Is marriage contrary to celibacy or even a rival? Is marriage a higher and better state than celibacy, or is it the other way around? Does marriage confirm celibacy or devalue it? If marriage confirms celibacy, how does it do so? Benny Phang OCarm, an Indonesian priest studying at the Angelicum for a doctorate in moral theology, can be addressed at Centro Internazionale Sant'Alberto; Via Sforza Pallavicini, 10; 00193 Roma, Italy. Blog: theouiosoter.blogspot.com 411 68.4 2009 Pbang ¯ Marriage and Celibacy On this topic I want to draw some reflections from the messages of Pope John Paul II (collected in Theology of the Body), from the critical reflection on celibacy in the Catholic Church written by Aloysius Pieris sJ, and from the experience of St. Th~r~se of Lisieux of her vocation to religious life. Marriage and celibacy, are interrelated. To hurt either one by being unfaithful in it also hurts the other. 412- Rival Vocations? In the Gospel according to Matthew, Jesus places the counsel of celibacy in the discussion of the impor-tance of marriage, when he argues against divorce (Mt 19:3-12). Pope John Paul confirms this, saying, "[From Matthew's Gospel, Mt 19:10-12], it can be seen sufficiently clearly that here it is not a question of diminishing the value of matrimony in favor of continence, nor of less-ening the value of one in comparison with the other.''1 "Christ's words on this point are quite clear. He proposes to his disciples the ideal of continence and the call to it, not by reason of the inferiority of, or of prejudice against, conjugal union in the body, but only for the sake of the kingdom of heaven.''2 One can, however, argue for St. Paul's position when he writes, "So then, he who marries his fiancee does well; and he who refrains from marriage will do better" (1 Co 7:38). Does this Pauline text not mean that mat-rimony is good, but celibacy for the kingdom of heaven is better?3 Review for Religious We need to comprehend the reason for celibacy in the evangelical counsel. Jesus says, "There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can" (Mt 19:12). This is the only reason for the evangelical counsel of celibacy. The reason is not to devalue marriage, but for the sake of the kingdom of heaven. To understand the "difference" between Jesus and Paul as regards celibacy and marriage, John Paul gives us an insight: In his pronouncement, did Christ perhaps suggest the superiority of continence for the kingdom of heaven to matrimony? Certainly he said that this is an excep-tional vocation, not a common one. In addition he affirmed that it is especially important and necessary to the kingdom of heaven. If we understand superiority to matrimony in this sense, we must admit that Christ set it out implicitly. However, he did not express it direcdy. Only Paul will say of those who choose matri-mony that they do "well." About those who are willing to live in voluntary continence, he will say that they do "better" (! Co 7:38). (Theology, p. 275) The conscious and voluntary renunciation of the conjugal love of marriage and family life by celibate per-sons is not a devaluation of marriage, but it is a form of self-sacrifice. John Paul explains: "Christ understood the importance of such a sacrifice . He understood the

Issue 52.4 of the Review for Religious, July/August 1993. ; for r elig ious Christian Heritages and Contemporary Living JULY-AUGUST 1993 ¯VOLUME 52 ¯ NUMBER 4 Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535-3048 ¯ FAX: 314-535-0601 Manuscripts, books for review, and correspondence with the editor: Review for Religious ° 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ° 5001 Eastern Avenue ° P.O. Box 29260 Washington, D.C. 20017. POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. SUBSCRIPTION RATES Single copy $5 includes surface mailing costs. One-year subscription $15 plus mailing costs. Two-year subscription $28 plus mailing costs. See inside back cover for more subscription information and mailing costs. ©1993 Review for Religious for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Michael G. Harter SJ Elizabeth McDonough OP J~an Read Mary Ann Foppe Joann Wolski Conn PhD Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ Se~in Sammon FMS Suzanne Zuercher OSB Christian Heritages and Contemporary Living JULY-AUGUST 1993 ¯ VOLUME 52 ¯ NUMBER4 contents 486 feature The Most Adventurous of Nuns: Ursulines and the Future Mary.Jo Weaver gives contemporary meaning to the legacy of Angela Merici and the Ursulines. prayer 503 Hermitage, a Metaphor of Life Eileen P. O'Hea CSJ shares the struggle of a desert-day experience. 507 Christian Zen-cum-Ignatian Meditation Robert McCown SJ explains how Christian Zen, or centering prayer, as an ancillary to the Spiritual Exercises offers spiritual repose. 519 God's Human Face Revealed: A Retreat in Wales Mary Corona FMDM shares her experience of God's working in a thirty-day retreat. 532 541 548 spiritual life What Trouble Is Tad Dunne ponders how coping with trouble allows us to find energies that produce growth. Prayer, Memories, and God Theresa Mancuso suggests a fascinating relationship between recalling joyful and painful memories and praying to God. Adding Up 75 Years Vera Gallagher RGS adds up the balance sheet of God's love in her own life history. 482 Review for Religious 553 566 574 apostolate Prayer and Work, Mostly in South Africa Timothy Stanton CR believes that intercession is the main respon-sibility of the church in the painful process of bringing a new South Africa to birth. Religious Life in West Africa 1966-1990 Martin O'Reilly CFC offers an outline of the development of reli-gious life from foreign-born to local-born in West Africa. The Sanctification of Their Neighbor Thaddeus J. Kazanecki CO examines some characteristics of the Italian confraternal life within which St. Philip Neri founded the Congregation of the Oratory. 584 596 6O2 610 religious life Culture and Contemplative Community Marie Beha OSC reflects on how living the Franciscan charism in the United States can be ddngerous both for U.S. Poor Clares and U.S. culture. Canonical Room for Charisms William F. Hogan CSC emphasizes the uniqueness to be fostered by each particular religious institute for the good of the church's mission. Journal of a Novice Director Melannie Svoboda SND explores the mind and heart of a novice director through excerpts that could be found in a journal. A Family Business: Management in Religious Congregations Dennis Newton SVD spells out some practical directives for deal-ing with complications arising from interaction between religious-congregation members and nonmembers in the workplace. departments 484 Prisms 616 Canonical Counsel: The Synod on Consecrated Life 622 Book Reviews 37-uly-Aug~st 1993 483 prisms A seminarian recently told me, in a certain exasperated way, of his frustration about political label-ing in the church. Informally representing others of sim-ilar age, he pointed out that he has known no other church than the post-Vatican II church. An English-language liturgy, a catechetical training distinguished more by ques-tions than by answers, parish organizations still in devel-oping stages, a school faculty composed mostly of lay teachers, along with a few religious women and men not appearing all that different in dress or in lifestyle from their lay counterparts--these are the only memories of church that he has. He has no more nostalgia for the prac-tices of the church of earlier years than he has for the cel-ebrated golden age of radio before the advent of television. His complaint is that any expressed desires for con-nectives to a pre-Vatican II church immediately raise the likelihood of himself and other people his age being called "neoconservatives." These thirtysomething people and younger want rather to explore more fully their heritages of Catholic .faith and practice. They have no battles to fight over the rigidities and meaninglessness that were part of some Catholic devotions and regulations of the recent, past. They are gra,teful for the freedom and respon-sibility which "older" church members have not always felt comfortable with. They appreciate the maturing fits-and- starts of an American hierarchy in providing leader-ship in their letters on peace and justice and on economics and even in the failed .attempt to address the role of women in society and the church. They see as well-mean-ing but fearful the attempts at control and centralization made by what they might want to label as a "conserva- 484 Review for Religious tive" Vatican bureaucracy. But they are nevertheless looking, sometimes toward the past, for something more in their church than they have at present. They would want, in Jesus' imagery, to be like the "head of a household who can bring from his store-room both the new and the old" (Mt 13:52). If I have rather faithfully understood and presented a major concern of significant numbers of younger members in the church, I believe that their complaint is legitimate. The necessity for an in-depth contact with and study of our rich heritages has never been more apparent. We are all-too-aware of the old truism that unless we know our past we are condemned to keep repeating it. We in the church are also well aware that the danger of being prisoners of the past is all-too-real, with the embarrassing irrel-evance of various "churchy" issues in the face of modern world problems and technology. So for us to know our heritages is to have the strength of consistency with our past but also the stim-ulus to move into a creative future where our faith is a light for appropriate decision and action. Our feature article, "The Most Adventurous of Nuns: Ursulines and the Future" by Mary Jo Weaver, is one attempt to make contact with a heritage in this kind of significant way. I hope that this article will serve as a model for people to study and write engagingly about other heritages, with implications for the present and future opportunities of those very heritages. The women and men who lived our heritages before they were heritages make vivid the values necessary for today's Christian living and the courage it takes to live these values in the face of difficulties, including at times the opposition of good people. This journal has a privileged role to play in bringing people into greater contact with the good-ness within so many spiritual families that live together in our church. In coming to know more fully the relevance of our spiri-tual heritages, we dan expect that our liturgical and prayer practices will be more life-giving, our ministries inspired by gospel beati-tudes will be more clearly focused, and our lives supported in Christian community will be more vigorous. Vatican II and the subsequent years have given the church the occasion for straightening out the gospel storeroom. Now we, the church members, need to enrich our faith lives by com-ing to know and use its treasures, both new and old. David L. Fleming SJ yuly-A1lgust 1993 485 feature MARY JO WEAVER The Most Adventurous of Nuns: Ursulines and the Future I found the title of my talk in the first sentence of Agnes Repplier's biography of M~re Marie: "Of course," she says, "the Ursulines were the most adventurous of nuns." As I skimmed the book, I found phrases like "the most adven-turous of patronesses," the "robust intelligence and fear-less imagination" of the founder, and the "constitutional fearlessness and valorous spirit" of the first missionary to North America. The women most often mentioned in Ursuline history--St. Ursula, Angela Merici, and Mhre Marie--were all formidable figures, and as I read about them I was wafted back into a romantic past when pio-neering women were intrepid and when everything worked out all right in the end. Although the women associated with Ursuline history were not feminists in any modern sense of the word, I wondered what it would mean to attempt a feminist reading of their lives. I was drawn most powerfully into Angela's life, but not before the other two made me stop and take notice. The medieval legend of Ursula as a graceful, beauti-ful, wise, cultured scholar whose learning amazed the doc- Mary Jo Weaver is professor of religious studies and women's studies at Indiana University in Bloomington. Author of Springs of Water in a Dry Land: Catholic I, Vomen and Spiritual Survival (Beacon Press, 1993) and other works, she spent ten years explor-ing feminist issues in the American Catholic Church and has recently begun a long-term research project on traditionalist Catholics in the United States. Her address is 1030 S. Mitchell; Bloomington, Indiana 47401. 486 Review for Religiot~s tors of the church explains why she inspired so many paintings and poems. The bare outlines of her mythical life--martyred along with eleven .thousand virgins with whom she was wandering around barbarian Europe--are fanciful, to say the least, but I do not think it troublesome that the historical facts about her are rather dim. True or false, her legends shaped part of the Catholic tradition and tell us something about the roles women were able to play in the medieval imagination. That she was a virgin, the patron of innocent girls, and a charismatic figure and leader even though she was single--neither married nor in a convent--was obviously attractive to Angela. When I moved to the stories surrounding M~re Marie, leader of the first Ursuline mission in North America, I found genuine historical material used by her biographer in a skilled portrait. Repplier's biography can be summarized in this sentence: "She had escaped every groove in which she had been imprisoned by circumstances." It is a marvelous summary of the life of an ordi-nary woman responding to extraordinary demands, and that seems to be an Ursuline theme, at least in the North American context, where Ursulines were on the scene early and seemed to thrive in the most desperate of situations. Male historians, who typically pay little attention to women, unite in praise for the teaching charism of the Ursulines and their civilizing power on the frontier. There is more, of course, but the bottom line from the his-torians is a witness to dedicated purpose: "The development most distinctively American was the role in educating the young assumed so largely by a myriad of women's communities, begin-ning with the Ursulines in New Orleans in 1727." These same historians do not make much of the fact that the founder of the Ursulines was an independent and rather remarkable woman sur-rounded by strong, inventive women. Those attributes attracted me, however, and it became clear to me that the best way to think about Ursulines was to get to know their founder. Besides, there seemed to be excellent sources of information: well-researched critical biographies, spiritual reflections, historical notes, and modern symposium notes say something about the kind of energy Angela Merici has inspired in her followers. About Angela Merici, there seems to be solid historical ground for an interpretation, but as with the stories of other founders and other times, the pious imagination has sometimes filtered the facts. For example, Angela is remembered ih connection with the July-Aug'ust 1993 487 Weaver ¯ The Most Adventurous of Nuns education of girls and is sometimes pictured as energetically open-ing schools; but she neither spent her time founding academies, nor was she drawn primarily to an apostolate of education. Her pioneering spirit was directed towards the moral support of young girls and the regeneration of society as it could be accomplished through a formation program within family settings. Still, because she established a company of independent women at a time when things were astonishingly bad for women, Angela is an example of the "theoretical feminism" that some critics believe has always existed even though it was seldom successful. Theoretical femi-nism means the dedication of women to the abolition of hie(ar-chics, especially those that put women under the direction of men. That description appears to fit Angela's context, and the fact that she tried her experiment during the Renaissance makes her case even stronger. One of the salient points made by feminist historians for the last twenty-five years has to do with periodization. The ways we mark historical periods have been set by men and often mark the realities of women's lives. The late Joan Kelly ~nade this argu-ment with specific reference to Renaissance Italy, Angela's time and place. According to Kelly,.there were no gains for women during the Renaissance. In fact, the age was marked by a restric-tion of the scope of women's powers. Female sexuality, women's economic and political roles, their cultural power in shaping the outlook of their societies, and the ideology about women all underwent profound changes, mostly to the diminishment of women. Yet Angela acted as if the subordination of women was not an issue for her. The "new subordination of women to the inter-ests of husbands and male-dominated groups" that went hand in hand with Renaissance "progress" did not seem to touch her per-sonally though it may account for the rather quick enclosure of the women Angela hoped could live a more autonomous existence. Like fascinating women everywhere, Angela regularly over-turns predictable assmnptions about her. The woman who gath-ered the company later valorized as "the most adventurous of nuns" seems to have been the most reluctant of founders. The founder who has gone into history as one of the world's great pioneers of education seems not to have been that at all, and the visionary who heard a voice from heaven in her teens finally got around to acting on it when she was an old woman. Angela's life fits no .pattern that I can find unless it might be 488 Review for Religious that of Dorothy Day, who summarized her own life's work by say-ing that she never planned to do very much at all. "Opportunities presented themselves and we responded," she used to say, refus-ing to be relegated to the musty shelves of sainthood, out of ordi-nary reach. Dorothy Day is not a perfect parallel figure for understanding Angela, but can help us to perceive the more or less prosaic ways in which ordinary people can be propelled into extraordinary activity. Almost everything we know about Angela Merici happened in Brescia, a small but very volatile city. In 1401 it had been dubbed "the little Rome" because it had 70 churches and 50 monasteries for a population of 16,000, yet sixty years later the apocalyptic reformer Savanarola preached sermons there evoking visions of hellfire and damnation to inspire a change of heart in a morally bankrupt population. Perhaps Brescia was simply unlucky in terms of episcopal leadership. Paulo Zane, absentee bishop there for fifty years (1481-1531), seemed to be in a contest with corrupt popes, cardinals, and priests to see who could lead the most lav-ish and egocentric life. Perhaps Brescia was simply unlucky in terms of its geographical location; it was used, stomped on, and overrun by various armies during the complex territorial wars that dominated the region in the late 15th and early 16th cen-turies. When the French sacked the city in 1512, four years before Angela arrived, the torture and killing of local citizens was so ferocious that all of Europe was shocked by it. If we think of mod-ern- day Somalia, or parts of Latin America or the Middle East, we would not be far off in our analogy. The context for Angela's life, therefore, was collapse and tran-sition. The medieval models for politics and religion were not working, but nothing better was yet in place--a time, in other words, not entirely unlike our own. It was also a time of rampant corruption and moral gridlock, in which those "in charge" appeared uninterested in the daily spiritual li;¢es of ordinary peo-ple. Outside of the 10th century, it is hard to imagine a worse set of popes, one after another, than those who occupied the Holy See then; nearly half of the men who~e stories make up Chamberlain's The Bad Popes ruled during Angela's lifetime. Religious life, although abundantly present, was scandalous rather than edifying, creating a kind of spiritual vacuum for a scream of protest to fill. And, of course, someone did produce such a scream. A young Augustinian monk teaching Scripture at Wittenberg protested .~uly-Aug'ust 1993 4.89 Weaver ¯ The Most Adventurous of Nuns Charlotte Lichtblau vehemently, but that is a different story. It is not clear how sharply the Lutheran remonstrances touched Angela herself. Many of the reformers of the 16th century--Teresa of Avila, for example-- were so taken up with their own missions that they appear to belong to a climate of religious reform that has very little to do with the great Protestant revolt that began a year after Angela arrived in her new home. Still, ten years later, in 1527, a major anti-Catholic demonstration in Brescia signified, among other things, that people there were in a state of spiritual uproar. 490 Review for Religious To understand Angela's context, therefore, we have to imag-ine a situation that felt generally hopeless and beyond control. The northern Italian borders were not secure, and towns like Brescia were a kind of permanent war zone, not always the scene of bloodshed, but sufficiently precarious to raise the disease rate, encourage prostitution, destabilize families, and generally scuttle normal life. Religious leaders were nowhere to be seen unless one happened to be in Rome attending the theater. The streets of Brescia in 1532 probably resembled Times Square in 1993. They were full of con men sensing opportunities, young women selling themselves for their next meal, old men with diseases or old war wounds and no place to go, and ragged children darting from one bad situation to the next. Acting courageously in this little scene were some dedicated young men operating hospitals for "incur-ables" and a steadfast group of young women whose desire to help young girls led them to imagine themselves working together in a new way. What did these young idealists have in common besides a lively conscience and a desire for spirituality in action? They were all friends of or drawn to Angela Merici, an efficient, maternal woman who, by all accounts, had a magnetic personal-ity shaped by personal sanctity. She had even, so it was said, once had some kind of "vision." As I noted earlier, whatever the facts of her life, Angela Merici is not typical in any way. The outline of her visionary experience-- adolescent orphan girl sees something and claims to be instructed by it--is a standard story; but what Angela did with it is not. Her modesty in claiming very little for herself because of her experi-ence reminds me of Dame Julian of Norwich, who after a series of remarkable visions went on with a modest, reclusive life, recounting them to a scribe only much later. As an adolescent, Angela apparently had a profound religious experience--a dream or a vision--which she believed gave shape and direction to her life; but she did not immediately run to a bishop to disclose its contents, nor did she speculate about the concrete terms into which it might eventually be cast. She simply went about her life as a third-order Franciscan, te.aching catechism in her own village and willing to go wherever she was needed--to Brescia, as it turns out, when she was in her forties. Unless we count a pious life as extraordinary, she did not do anything out of the ordinary there. Perhaps the very routineness of her life calmed people: At the same time, the little things she .~uly-August 1993 491 Weaver ¯ The Most Adventurous of Nuns Like any normal prophet, she was reluctant to believe that God was directly calling her. did made an impressibn on those around her. She lived a selfless life in the company of rich people and brought the attractive wis-dom of common sense to a besieged.situation. She apparently felt secure enough to pursue her lifestyle choice of virginity in the home of a wealthy young merchant, living in his house for more than a dozen years. She was an ascetic who was surrounded by friends, many of them men. She was a good organizer and pitched in to do what needed to be done--nursing, counseling, pro-tecting children, consoling the bereaved--but also apparently felt free enough to go galli-vanting off to Jerusalem, to Rome, and to Varolla, a kind of Holy Land theme park in the Alps. How it became clear to her that it was time to act upon her early vision and gather "a company of consecrated virgins" around her is not Clear to me, especially since I see her vari-ous trips as flights from that call. Every time someone called a meeting, she disappeared! In 1522, when she was in her early fifties, Angela went on a pilgrimage to Mantua, to the tomb of Blessed Osanna Andreasi, a third-order Dominican. Why? Did she simply want to honor this holy woman, or was she begin-ning to suspect that she herself was gifted beyond what she had up to now felt to be ordinary abilities? Did she hope by honoring Osanna, a new and popular cult figure, that she could elude her own fate, like Moses telling God that, in comparison with the articulate Aaron, he was simply not the man for the job? It seems reasonable to assume that she experienced some kind of inner turmoil and was seeking refuge from it. In that way--like any normal prophet, with the exception of Isaiah--she was reluctant to believe that God was directly calling bet. Whether at Mantua she was seeking refuge or confirmation, however, she did not quit running away. Her next pilgrimage, in 1524 to Jerusalem, is what we might expect from such a woman in those times, and having an on-site episode of hysterical illness was not untypical. People in the highly charged atmosphere of a major place of pilgrimage often have unex-pected or frightening physical experiences, but let us examine this moment more closely. She did not, like Margery Kempe, faint or have visions of herself assisting at the birth of Jesus; she did not, like 492 Review for Religious Felix Fabri, feel as if her whole life had been turned upside down. She went blind and so could not see some of the holy places. When I read that story, I wonder what she did not want to see. On her way back from Jerusalem, she stopped awhile in Venice, where city officials begged her to stay and administer a hospital for incurables there, an honor and a challenge to which she responded by fleeing quickly and returning to Brescia. Running away from this opportunity would have made sense if she returned to Brescia to take on similar responsibilities there, but she did not. She was scarcely unpacked when she booked pas-sage on another pilgrimage, this time to Rome and the celebration of the jubilee year (1525). I read this activity as a voyage of internal discovery. Those attuned to their inner voices know that "you can run, but you can-not hide," something An\gela was trying to do in ever more press- xng ways. Whatever her reasons for going to Rome, once there she managed to get an audience with Pope Clement VII. It is hard to imagine this event without the kind of bribery required by most Renaissance popes, so if she managed to see the pope without such machinations, I daresay he already knew about her and saw how she might be useful to him. In any case, if she wanted the solace of a papal blessing, she received another scare instead: he begged her to stay in Rome and administer a hospital there. Here the story gets even more dramatic because, in the face of a papal request, Angela fled lest she be compelled by obedience. Other popes might have pursued her, but Clement was not a man of swift decision. His nickname--"I will and I won't"--was given to him because be was a notorious temporizer, agonizingly slow to make any decision. His disadvantage was her victory. She got herself back to Brescia and away from Rome. Perhaps she imagined she was now safe and sound. ¯ What can one make of all this flight? I see a woman who probably knew she had led a useful life, who was self-assured and willing to help out where she was needed, but not eager to fit into a role she could not yet imagine for herself. The idea that she might be more than a reasonably pious and useful woman and the fact that young people involved in arduous and creative cor-poral works of mercy gathered around her as if around a mother hen may have strained her .self-understanding. Maybe she was just tired--she was in her late fifties--maybe she was just stub-born. I find her self-possessed, unwilling to act until she herself j~uly-August 1993 493 Weaver ¯ The Most Adventurous of Nuns was clear about what she might do and how she might act to con-trol her own future. In "running away" she found the time and space to begin to come to terms with it. It is fascinating to see this middle-aged woman struggle with the logical implications of her own life. She had been in Brescia for nearly fifteen years, living a prayerful life and doing good works. People thought her so wise and caring that they called her madre (a tide reserved for holy women and nuns), and from morn-ing to night she was called on by people seeking her advice or drawn to her sensible simplicity, A group of courageous young people who had their own ideas about how to live the gospel in a forlorn world were drawn to her spiritual power. And an increas-ingly clear apostolate, dedicated to the care and protection of young women, had been staring beseechingly at her since Elizabeth Prato, a friend young enough and devoted enough to be her daughter, started working with lost girls in 1522. Vv'hy, then, the reluctance? And why do I find it comforting? Without intending to be cryptic, I think it is middle age, Angela's and my own. Had she been in her twenties, perhaps she would have dived right into the creative community she founded, as many of today's middle-aged sisters, in their youth, were drawn into the irresistible energy of religious life with its sacrifices and promises. But, like many of us today, she was in her fifties, not so quick to act, distracted by alternatives and the cautions that come with age. Maybe she just wanted to live out her days in the mod-est way she had been doing. After all, it is reasonable at this age to be tending the gardens of one's own soul and unreasonable to be launching a major life project. Maybe the call which had come with such clarity many years earlier now seemed distant or unreal, impractical in the present situation. VVhen we are young, the idea that God wants us for something specific seems only natural. All the scary choices--marriage, motherhood, convent life, profes-sional training--are made with the blessed ignorance of youth. But when we are older, the same idea can make us wonder if we are imagining things; we see all the reasons not to believe what we are hearing. In such cases the mysterious ways that God is famous for often manifest themselves in some dramatic way. For Angela, not unlike many of the saints, illness was a factor. Fleeing again in 1529 to Cremona in order to get away from political intrigue and an active war zone, she became gravely ill. And here, I think, she 494 Review for Religio~ts encountered an interesting temptation that may have looked like the answer to her problems. Illness and death beckoned as an option, the last flight, the final escape. She apparently thought that she might really die there and--whether with drama or res-ignation I cannot say--took to her deathbed. Yet, when one of her young supporters composed her epi-taph and read it to her, she bounced back, not as ready to go to heaven as she imagined. Again, I think, she shows the wisdom of age, for it is only when we are very young that we find a "longing for death" something to nurture in our-selves. Angela, hearing her epitaph, dis-covered new energy in herself. She still may not have been ready to lead a new movement, but neither was she ready to be led into eternity to the strains of In Paradisum. Whatever happened to her during those days in Cremona, she was resolved, at the end of this exile, to put down her traveling staff and follow the spirit she had been running from. She made one more short trip to Varolla that winter, to renew her memories of the Holy Land-- a symbol for her sense of purpose--then returned to Brescia and moved into a small room in Elizabeth Prato's house near the church of St. Afra. Now nearly sixty, Angela tucked into this new stage of her life with determination. She lived even more austerely, spent more time in prayer, and began to instruct her spiritual daughters. It is probably only a geographical coincidence that Prato's house was near the church of St. Afra, a 4th-century prostitute who achieved sainthood through martyrdom; but it is interesting that the early work of Angela's group was partly directed at.opening possibili-ties for "penitent women," a euphemism .for prostitutes. By 1532 Angela had gathered a small group around her and developed a rather extraordinary and yet quite simple idea: all the women would engage in an exterior apostolate and lead vir-ginal and virtuous lives, but would take no vows. In its broad out-lines this plan is reminiscent of the Beguines, religious associations of women begun in the 12th century in Belgium and the All the scary choices-- marriage, motherhood, convent life, professional training-- are made with the blessed ignorance of youth. July-Augt~t 1993 495 Weaver ¯ The Most Adventurous of Nuns Netherlands. Their success in the 14th century did not impress itself upon the clerical mind so much as the fact that they took no vows and were not subject to the rules of any order. Did Angela know about them? Was she attracted by their relative autonomy? Did she think their exp+riment was worth another try? Her idea was so simple and so revolutionary that it boggled the minds of the authorities: women would commit themselves to an apostolate--the care, protection, and education of girls--and they would promise lifelong fidelity to consecrated virginity. We may consider how her plan might have threatened men. Pious men would see women able to lead useful virtuous lives without their advice, and "men of the world," accustomed to pursuing an occasional dalliance, might now have to sneak into the house late at night, only to be met with the soulful glances of an at-home daughter vowed to virginity. Angela's notion of governance was also disturbing. However much she said about obedience to authorities, the Holy Spirit was her real teacher, and so she stipulated for her daughters. Her desire to trust the activity of the Holy Spirit in the individual heart, however, did not appeal to male authorities. On the con-trary, it frightened them profoundly. Charles Borromeo--still in diapers when Angela died--found the idea of an unmediated Holy Spirit speaking directly to the heart and conscience of individual women wildly dangerous. The changes made by this young arch-bishop of Milan in Angela's Rule are not surprising to anyone with even a minimalist feminist consciousness. Borromeo was a man of his times; Angela was a woman ahead of hers. I find it fascinating that, unlike some other reformers and founders such as Teresa of Avila, Angela did not invoke the com-mands of Christ to carry out her purpose or to solidify her sense of authority. She was sure that what she was doing was made pos-sible by and would be sustained by God, but she exhibited no need to couch her ideas in the language of mystical certainty. Perhaps because she was single and surrounded by eager disci-ples she had no need to talk about divine directives. Perhaps she did not have any. Her ideas about community seem to follow directly from her own experience, an extension of her practical holiness. The memory of her vision--by now no more than a vague request to a bereaved girl--and a st.eady relationship with God were enough for her. The practicality and ordinariness of her plans made her an 496 Review for Religious inspired leader with amazing insight into the needs of women. The frescoes she commissioned for her oratory--the meeting space and prayer room for her young group--constitute a kind of "womanspace" in which her young followers could imagine new possibilities for themselves. Angela's frescoes gave her fol-lowers examples of spiritual heroism. Looking around in that room, young women saw Angela's models. Ursula, Elizabeth, Paula, Eustochium, and, by some accounts, Catherine of Alexandria make exquisite sense and testify to the power of Angela's self-concept. She did not choose prepubescent martyrs or women noted for fasting and silence; she selected strong, bright, self-confident women. It is worth lingering on this point. Although the Catholic tra-dition has a long list of impressive women saints, women whose sanctity rests on suffering, self-effacement, and masochistic penances often predominate. That Angela did not choose such models for her girls speaks eloquently, not only to Angela's time, but also to our own. The women in her murals are all.mature, educated, learned, single, undaunted by male threats or violence, and autonomous in their fashion. Like Angela herself, these women exhibit an inner certainty and independence, making no great claims for themselves, but creating atmospheres of respect by their clearheaded, fearless lives. Even if we look at the under-side of their stories--Elizabeth's sick relationship with her spiri-tual director, for example--the last line of the story is one of strength rather than brokenness. All these women are virgins-- some belatedly, some, like Ursula, spectacularly--and all com-bine devotion to learning with lives of Christlike action. Within two years of the setting up of the oratory, Angela and twenty-eight of the young women who regularly visited that col-orful space signed a book promising to serve faithfully as members of the company of St. Ursula. Within five years that number more than quintupled, and Angela died, leaving behind a growing group, three small documents, and a legacy of self-reliance. How does one survive in a world where, in Yeats's descrip-tion, "the centre cannot hold"? Angela's writings suggest that she endured by reliance on the Holy Spirit, self-confidence, adapt-ability, and kindness. She assumed that her daughters would sur-vive and that God would somehow take care of them, but I see no evidence that she had much stake in gathering a group that would last forever. She does not appear to have been much of a worrier, 3%dy-~lugust 1993 497 Weaver ¯ The Most Adventurous of Nuns perhaps because she thought of herself as a mother and had such a fearless concept of motherhood. Angela's model of mothering was dominated neither by the medieval bias that considered women to be morally and intellec-tually inferior nor by Renaissance romanticizing. In her reckon-ing, a mother is loving, but also demanding; tough as well as flexible; able to embody both divine mercy and divine judgment. As CarolynWalker Bynum has shown, these qualities are partic-ularly important in contrast to concepts of divine motherhood that we find in the writings of medieval monks. For them, moth-ers are eternally nurturing, never critical, always available, in other words, stereotypical in the worst ways. Angela's concept of motherhood is the best indicator of her independent spirit. Like the great female mystics of Helfta-- Gertrude the Great, Mechtild--she was able to look into the mir-ror and see herself and her daughters as powerful even as they committed themselves to lives of service. She managed for much of her life to be what many of us hope eventually to become, self-accepting, aware of life's bleak realities without being defeated by them, and so quietly self-confident that it seems not to have occurred to her that she would not be able to do what needed to be done. In managing to live without marrying or entering a convent, and seeing no reason why other women could not do the same, she may have failed to recognize the extraordinary qualities of her own personality, but in that, too, I see modest ambitions con-cealing a powerful sense of purpose. If I can do this, she seems to say, so can you. Little Wonder that young women were attracted to her. She looks out from the past, not with directives, but with encouragement. "Take heart," she says, "I have confidence in you." The word that dominates her writings is kindness, the notion that people can teach more effectively, pray more openly, and act in the world more compellingly insofar as they remember to be tender, encouraging, loving. The ability of hers to enable her fol-lowers by encouraging them to trust themselves is no small thing to emulate in these times of confusion and anxiety about the future of religious life. Because I find Angela's life a statement about women's oppor-tunities, I think she is something of a feminist hero. Among other things, feminism is a countercultural movement related to the ways women are taught to act and to imagine themselves. As 498 Review for Religiozts someone deeply committed to women in an age that was deter-mined to keep women in lives of subservience, Angela was coun-tercultural. Her relationships, attitudes, and actions did not fit the norm for Renaissance women, nor did they fit into the accepted molds for "pious" laywomen. She did not take up residence with a man in order to have an overseer, for example, nor did she count it a danger to faith to be living outside the control of a husband or a bishop. When she says, in Counsel number 7, to follow the old Law but lead a new Life, she makes a countercultural statement. In the ways she used her own expe-rience to make her life and the lives of other women better, she did then what feminists urge women to do now. Like women in most times, she knew that she could not operate as men do, by domi-nating a situation, and so learned to lead by other means. She was a madre, a mother and leader whose "gov-ernance" was more by example than by decree. At the same time, she was not afraid of provocative images of power, urging her fol-lowers to be "like Judith," the Israelite woman who saved her peo-ple by beheading the enemy leader, Holofernes. In her Counsels Angela suggests that her followers serve oth-ers; practice gentleness; not be anxious if they do their best; build community anywhere; teach by example; find refuge in Jesus; nur-ture those entrusted to them; honor authority in the community; and live in harmony. People can, of course, read those bits of guidance in profoundly conservative ways to suggest that Ursuline women simply comply with rightful authority and define them-selves in terms of old-fashioned virtues of maternal charity. Compassion, prayer, solidarity, and a creative imagination, they might say, have been the tools women have used for centuries to shape life toward their purposes, find they work well in traditional models. But I think it is also possible to read them as directions from a self-possessed, powerful woman to those she expected to follow her lead. The bottom line is Angela herself: she trusted her friends and counted on them to be able to make use of their own experience as she had done. As I see her legacy, she was more Because I find Angela's life a statement about women's opportunities, I think she is something of a feminist hero. Weaver ¯ The Most Adventurous of Nuns interested in encouraging women to trust themselves than she was in providing them with a set of rules and regulations. However one interprets her life, the things Angela did can still be done. Women today--laywomen and religious women--have moved beyond passivity and found new ways to make innovations and to ameliorate social ills, as she did. She knew how to read and respond to the sigris of the times in creative ways and assumed that her followers would, too. She was able to read the gospel in prag-matic terms, as a demand to respond to the human demands of everyday life, and left that as part of her legacy. She looked for a new form of religiou~ life within her own experience and com-bined it with the tried-and-true formulae of work and prayer and fasting to come up with something so ahead of its time that it scared the men in charge of things. That can still be done, too. Whatever happens to "religious life" over the next few years-- and there is no end of controversy about it--I believe that at least three things need to be combined with your own reading of Angela's life. These general recommendations apply to all of us. First, we need to know the Catholic tradition: to be literate about revelation, creation, redemption, Christology, grace, and the rest, not in order to hold on in an obdurate or triumphal way, but to have a solid appreciation of what Catholicism is and is not. With Angela as a model, be assured that I am not talking about the truncated tradition handed on by men, the one that excluded women. I am talking about the full, richly embodied, woman-rich tradition of Roman Catholicism. Those who teach young people know that we now stand in a stream of Catholic tradition that very few people really know or understand. Those whose lives are focused on education might be both scandalized and galva-nized by that fact. Second, we need to have a firm grasp of the sacramentality of Catholicism since it both strengthens the spirit and informs the imagination. If we understand that the things of the world are sacred, that God is often present in the most unlikely of places, then we might see new possibilities in the universe. We need, in other words, as Angela did, to cultivate our religious sensibili-ties: to paint frescoes, create new holy cards, celebrate life. Finally, I think we should read Scripture and its commentaries and make that a part of our prayer. Angela may have done good works and taught her "daughters". all afternoon, but only, I think, because she spent the mornings in St. Afra's in front of the altar, sometimes 500 Review for Religious deeply connected, sometimes wildly distracted, but always, rou-tinely, there. I was attracted to Angela Merici originally because she was a powerful woman and, in my reading, a reluctant founder. As I read and thought more about her, I was drawn to her sense of adventure, her willingness' to risk what may have looked like an idiotic experiment at a time when she may have been mostly tempted to retire. So how can Ursulines combine their founding charism--tied to Angela Merici--with tradition, sacramentality, and Scripture? The hard part of that question for me has to do with the Ursuline charism. What is it? Education? Virginity? Working with young women? The possible answers sometimes seem as multivalent as the life of the founder and perhaps, like all life forms, reflect some facet of divinity back to God in their par-ticularities. Ursulines together embody the varieties of Ursuline life in a way that highlights the many aspects of Angela that are worth emulating. The bottom line for me is confident innovation. I do not know if that constitutes a "charism," but it seems to me that it could. Seeing what needs to be done and doing it with an embracing charity, while refusing to capitulate to fears about the future, is a rather astounding legacy, as useful today as it was then. Bibliographical Notes Many of the ideas for a feminist reading come from the work I have done over the last decade on women in the Catholic Church. My New Catholic Women: A Contemporary Challenge to Traditional Religious Authority (San Francisco: Harper and Row, 1985) is the best state-ment of that interest (see especially chapters 1 and 3). Joan Kelly's Women, History and Theory (Chicago: University of Chicago Press, 1984) is still the best place to start when considering the problems raised by feminist historiography. Because Kelly's work is often set within the context of Renaissance history, her essays were particu-larly useful in interpreting the context for Angela. Also, Carolyn Walker Bynum's books, especially Jesus as Mother: Studies in the Spirituality of the High Middle Ages (Berkeley: University of California Press, 1982) are outstanding resources for thinking about the ways late medieval women actually thought and acted in the face of various religious and social changes. To learn about Ursulines, I began with Agnes Repplier's Mbre Marie of the Ursulines: A Study in Adventure (New York: Grosset and Dunlap, 1932), which gave me some amusing and provocative insights into Angela and Ursula along with the f~scinating story of M~re Marie herself. I am most indebted, however, to Teresa. Led6chowska's marvelous two- .l~uly-Augus* 1993 501 Weaver ¯ The Most Adventurous of Nuns volume critical biography, Angela Merici and the Company of St. Ursula: According to the Historical Documents (translated from the French by Teresa Nylan and published in Rome: Ancora, 1969). I used this amaz-ing resource to reconstruct the events of Angela's life. The interpre-tation of Angela as "fleeing" from the voice of God and as a "reluctant" founder are my own. I was also instructed by various works of Ursuline historian Irene Mahoney, whose Portraits of Angela (privately printed, 1985) and St. Angela Merici: Foundress of the Ursulines (privately printed, 1985) are excellent books, full of detail and insight. Martha Bucer's Also in Your Midst: Reflections on the Spirituality of St. Angela Merici (Green Bay, Wisconsin: Alt Publishing Co., 1990) was also helpful. Friends provided me with various notes from Ursuline conferences, especially with a very large set of materials from an international conference in Rome in 1991. I read them with great appreciation and have bor-rowed from them here. Other books cited or alluded to in this paper include E.R. Chamberlain, The Bad Popes (New York: New American Library, 1969); Louise Collins, Memoirs of a Medieval Woman: The Life and Times of Margery Kempe (New York: Thomas Crowell, 1964); Dorothy Day, Loaves and Fishes (New York: Curtis Books, 1963); James Hennesey, American Catholicism: A Histo~bv of the Catholic Community in the United States (New York: Oxford University Press, 1981); H.EM. Prescott, Friar Felix at Large: A 15th-Century Pilgrimage to the Holy Land (New Haven: Yale University Press, 1950); William Butler Yeats, "The Second Coming," in The Collected Poems of W.B~ Yeats (New York: Macmillan, 1959); and the Penguin Dictionary of the Saints (London: Penguin Books, 1965). Progeny Imagination gives birth to a new offspring with its own world of wonder. From a procreator's seed comes a poem or a painting, a sonata Or a cathedral. each pulsing with th~ heartbeat of Progenitor-God, Giver of beauty to beauty's ministers anointed with the rite of co-creation. Anna Marie Mack SSJ 502 Review for Religious EILEEN P. O'HEA Hermitage, a Metaphor of Life I am in a hermitage. It is, again, not what I expected. The brochure made it seem inviting, a way to satisfy the desire of my heart. I wanted a place to be--to just be, be an empty vessel in God's presence. I wanted to symbolize my response to God at this point in my life and to make sure I am open, attentive to any desire or whisper of the Divine. This hermitage looks out on woods that are covered with ten inches of pure white snow. As one walks, there is no sound but the crunch of rubber boots on a would-be path and the rusde of some frozen leaves that still hang on to bare branches like icicles. To be empty before the Beloved is my desire. And so I sit cross-legged on my saffron pillow before a large wooden cross, flanked by two small icons, and a vigil light. At last, I think, desire meets fulfillment in this quiet, undistracted place. But I am distracted; I am cold. I push the thermostat knob on the small gas heater behind me to its highest set-ring. The heater begins to ci'ackle and bang continuously and make little explosive noises every six minutes or so. It robs me of silence. As darkness absorbs the light of day, I get colder and colder. I have already layered myself in all the clothes I brought with me, and I have squeezed my Eileen P. O'Hea CSJ is a psychotherapist and spiritual director. Her address is 2311 Woodbridge Street; Suite 210; St. Paul, Minnesota 55113. prayer 1993 503 O'Hea ¯ Hermitage, a Metaphor of Life I want God's truth to be straightforward-- no glitches. ice-cold feet with their two pair of socks into my new "Thinsulate" mittens. As my feet flop around on the cold wood floor, I remind myself of Emmett Kelly, the circus clown. It is not quite funny, however. I force myself to persevere for one half hour of quiet prayer, but the clanging radiator, my clanging mind, and my freez-ing body do not lead me to a place of rest. I decide it is time for the bread and cheese, the orange, and the cup of tea that are to be my supper. I watch the night as I eat. Each piece of food, each sip of tea, carries its own taste when one is so concentrated. The orange is succulent and sweet, the cheese substantial and rich, the bread mealy and nourishing, the tea satisfying. I am grateful for each. Fortified, I read the Scripture that lies open as if ready for me. I read Psalm 139 out loud and slowly, wondering as I do so if this is the place God will choose to cast some direct light and move my spirit to new understanding. I want to be awake. If I am supposed to be getting a message, if that is why I am here, I do not want to miss it. Toward the end of the psalm my spirit is thwarted by the words: "Do I not hate those who hate you, O Lord?" I cannot say these words; I check my own revised version of the text. It is the same. I close the book, wanting to feel glad that God knit me in my mother's womb, but put off by the dualistic image. This glitch prevents me from totally giving myself to this experience. I want God's truth to be straightforward--no glitches. After wrestling around a litde, I decide to again attempt some contemplative sitting. I drape the blanket around my head, shoul-ders, and feet. I set the timer for thirty minutes and wonder if I should. Perhaps this will be the time when I will just want to linger in God's presence unrestricted. So often when I experi-ence this desire some duty calls me away. This is partly why I am here in this hermitage--so I can linger in the sweet and loving presence of God or be carried beyond my own self-consciousness to a very deep and still place. I do not set the timer. I do not rest. I am very cold. I stay in this prayer position, waiting for the time to be over. I want to be comfortable. I am not. After twenty minutes I give up. I think of going to bed. I am tired and everything has taken too much 504 Review for Religious energy. The outhouse is the least of inconveniences, I think, as I stare blankly toward a small wooden washstand. Eight plastic gal-lon containers of water, icy cold, flank it. They are for washing, cleaning, and drinking. I do not like them. I decide it is too early to go to bed. It is only 6:45. I sit in the rocker, my glasses and I peeking out through the draped blan-kets, and begin to read about "unity." The cynical part of me wonders if Ruusbroec (or Ruysbroeck) could have written or known these things if he were as cold as I am. Another level of me intuits the abiding truth he is trying to articulate. I want to sip his words like fine wine and, like the effect of wine, feel them in all the cells of my body. But the resistance of my body and psyche to the frigid Minnesota weather that is penetrating this north-woods hermitage will not forsake its stance. Although I have only one page left to end the chapter, I do not continue. My heart is moved again by Ruusbroec's words when he writes about Christ's prayer for unity (Jn 17:21-23) and says it is the most loving prayer which Christ ever prayed for our salva-tion. I am touched that Christ was praying, that Christ too was filled with desire. Stay with this, I think; do not read further. I close the book. I go to bed. I am warmer. My mind goes back to Ruusbroec's words. I wonder: Is this the truth I am meant to penetrate? It has not quite caught hold of me deeply enough, I ruminate, but perhaps during the night my enlightenment will come. My mind casts about as my body begins to settle into the comfort of warmth. Perhaps Sharon, the woman running this retreat house, is a mystic who can read my soul and tell me things that God wants me to know. I fall asleep. I dream of Sharon. Morning comes. I hesitate to get up, to begin the ordeal of being cold again. I pray, eat breakfast (I do not have to dress because I am already wearing all my clothes), and go for a walk. The atmo-sphere is frigid; the sky is gray" and overcast. Ithink of leaving early. I do not need bodily hardship, I muse; things have been phys-ically hard enough this past year. I need solace and nurturing. However, I counter this thought by reminding myself that I am old enough in hermitage experiences to know one must let them be what they are, not impose oneself or one's desires on them. Let God be God, I remind myself, and you be an open space. As I reenter the hermitage, I realize I dreamt of Sharon, but can only remember her saying it is about change. I wonder if this 3~uly-A~t 1993 505 O'Hea ¯ Hermitage, a Metaphor of Life My time here has taught me how hard it is to contemplate when one is reduced to survival. is significant and a message from God or if it is a matter of my own projections and happenstance. Rather than get caught in this distraction, I reassert the pact I have secretly made with Divine Love and say: "You know my great love for you, you know I desire only you and your will; then, if you want me to move in a certain direction or to know something about you or me, you must let me know it in a way that is not obscure and leaves me free of doubt. I am open to you, but you must remove the obstacles that prevent me from knowing or seeing your will clearly. I am totally dependent on you for this and feel it is not too much to ask of one who is in a relationship of mutual love. In a word, do your stuff and I'll do mine." Inside I sit in the rocker that I have moved as close to the gas heater as possible. I pick up my pen and yellow pad and begin to write: My time here has taught me how hard it is to con-template when one is reduced to survival. Survival sets one's consciousness at the level of basic and immediate, human needs and so occupies it with food, clothing, and shelter that it gives no attention to deeper lev-els of reality. Consequently, these deeper levels of consciousness-- places where intimacy with Divine Being is realized and expressed--are, practically speaking, obliterated. The heinousness of human sin, its death-dealing power, is many-leveled. Starving peoples in Africa and war-torn countries come to mind. I put my pen down and pray: Kyrie eleison, Christe eleison, Kyrie eleison. It is afternoon.I am still cold. In a few hours my time here will be over. I do not want to leave. As I begin to gather my things I think: This hermitage time was neither "lights on" or "lights off," as Ruth Burrows describes moments of the spiritual journey. I console myself with the thought that I came to be an empty ves-sel before God. Before leaving I sit one last time on my saffron pillow to pray. As I do so, I see outside my window a brown oak leaf surrender to a current of air, then glide gently down to the waiting snow. It is sitting there now, very still, ready in due season to become one with the earth. I sit too, quietly waiting, attentive, attuned to Love. ~06 Review for Religious ROBERT MCCOWN Christian Zen-cum-Ignatian Meditation Or What You Always Wanted to Know About Being a Mystic But Were Afraid to Ask pmeople of the ancient world strove in many ways to com-unicate with whoever they believed to be out there, with whoeveg made the world and somehow controlled their lives and destinies. They offered in sacrifice choice things: grain or wine poured out, sheep or oxen slaughtered then immolated with fire. The smoke, they thought, would rise before the gods with a pleas-ing odor. Th.ey played flutes, used prayer wheels, painted their bodies, stamped their feet, and babbled. They hoped to get the gods' attention, to bring down favors from them. Human nature has not changed with the New Dispensation, nor have the ways men and women try to pray, except these are now purified and made gentle by revelation. Christ invited us to intimacy with his Father, and we respond by lifting our hearts to him: in the Eucharist (above ~11, the true and ultimate sacrifice), in vocal prayer (such as the Rosary), and in private prayer. We address God with words often chosen from the Psalms or given us by Christ himself or by his saints. These same words, as we use them, enrich our hearts and minds with wisdom. Robert McCown SJ has traveled widely in Japan, Thailand, India, and China. He has for the past two years been teaching literature in the University of Hangzhou, on China's eastern coast. His current address is: The Shrine of the Holy Cross; EO. Box 1497; Daphne, Alabama 36526. aTuly-dugust 1993 507 McCown ¯ Christian Zen-cum-Ignatian Meditation Zen has been used for decades by Christian contemplatives who came under the influence of ascetics of the East. But there are problems with using words in prayer--even God's words. Over time we tend to multiply them and to load onto them our own intellectual and emotional baggage, allowing our selfishness to co-opt their meaning. So in some prayers we might even want to dispense with words, to use body language only, which can sometimes be for us clearer, deeper, more pow-erful than spoken words. This, I think, is the prayer Christ meant when he said, "When you pray, go into your room and shut the door and pray to your Father who is in secret." In such private and largely nonvocal prayer we offer God ourselves in our silent presence, and God responds to us, creatively, in our lives. This kind of prayer goes under a variety of descriptive names: meditation, contem-plation, and mental prayer. There is a long history of it in the church, going back to her earliest years, but it flourished especially in Europe in the fourteenth through the six-teenth centuries with a succession of great spiritual directors. St. Ignatius Loyola taught his followers in his Spiritual Exercises to meditate upon structured concepts and upon chiseled images--both anchored in powerful words--to explore the destructiveness of their sins, to accept forgiveness for them, and then, centering their lives in Christ, to redirect them to God in service of the church. But he reserved a choice place at the end of these Exercises for his largely wordless, though still rich in imagery, Contemplation for Obtaining Divine Love. Others led their fol-lowers to shun in their meditations activities of both the intelli-gence and the imagination and, instead, to go beneath these, down to the marrow of the soul, to encounter the Father in that secret "room" they felt Jesus was speaking of. Zen as practiced by Christians is, in many ways, like this lat-ter form of prayer. It is not new, for it has been used for decades by Christian contemplatives who came under the influence of ascetics of the East. Although in recent years Zen has experienced in the West a growth in popularity, many devout people, unfor-tunately, have misconceptions of it, bringing mistrust. 508 Review for Religious Zen masters themselves often give little help in understand-ing their elusive discipline. When one puts questions to them about it, they often smile and remain silent. I believe this is because they see Zen not as a doctrine but as an activity--and thus an experience--so simple and immediate that, when one attempts to conceptualize it, he only obscures it, as when one tries to define the experience of love or of life. But I feel once people see what Zen is not--certainly not a rival to Christian spirituality--they may wish to try to do Zen themselves and thus to experience the extraordinary benefits claimed to derive from it. Let us consider first--lacking a better term--traditional Zen. Rather than enter the question of the historical origins of it, let it suffice to say it has been practiced for more than 1400 years. Concerning the question of its place of origin--whether India, Tibet, China, or Japan--let us concede simply that it developed in the East, probably in a pantheistic culture. But this should not influence Zen's practical value to us as a mode of meditation any more than the lack of faith of a philosopher should keep us from benefiting from his thinking. After all, a key foundation of scholas-tic philosophy and theology is a series of clear concepts St. Thomas found in the writings of the pagan Aristotle that first came to Europe through the works of Islamic thinkers. Of grea~er importance for our purpose are the reasons Zen developed into the form it ultimately took. These we hope we can intuit as we consider the practice of Zen itself; from these, perhaps, we can gain an insight into why Zen has been found by Christian con-templatives of former times and today to be useful in their prayer life. To do Zen one follows a series of seven conventions. So that our efforts remain not an exercise in looking only but translate into a creative experience, let the gentle reader observe successively these conven-tions as we set them forth: 1. Having chosen carefully the place for our meditation--as free as possible from distrac-tions, harsh lights, sounds, and drafts--we assume the Zen position, as shown in the illus-tration on this page. In this position we join our hands and bow from the waist in the tra-ditional oriental gesture of courtesy which here means, "Now I begin my meditation." A July-Aug~wt 1993 509 McCown ¯ Christian Zen-cum-Ignatian Meditation similar bow at the end will mean, "Now I end my meditation." If we must stand to attend to something--best disconnect the tele-phone beforehand--or we have an itch or a cramp we simply can-not ignore, we bow as we break off meditating, then again as we resume it. This puts parentheses around each session of our med-itation, separating it from interruptions coming from us and from our world around us. 2. We try to keep our backs as erect as comfortably possible: the base of the spine is the key. We do not worry if at first it tires quickly. After a couple of weeks of daily meditation, it will surprise us by its new toughness, even during longer sessions of Zen. 3. Our legs should be crossed as well as possible, but com-fortably, making allowances for bad knees and general decrepi-tude. We strive to keep faithful to the time we agree with ourselves to meditate daily. Twenty-minute sessions are good to begin with. As we go longer, circulato .ry pain in our legs can force us to take a break. For this, we bow, stand, join hands before us, pace the room for two minutes; then, taking again the Zen position, we bow, and resume meditating. 4. Our hands and wrists should rest comfortably on the insides of our thighs--left four fingers on top of right four fingers, the fingers underneath press up dynamically against those above, while the tips of the thumbs touch together ever so lighdy and del-icately. Here we aim to combine a relaxed and stable dynamism of our fingers with an alert delicacy in the touch of our thumbs. 5. Our head should be erect, tilted slightly forwar.d comfort-ably, and with chin in. Our tongue should rest relaxed in the base of our mouth, and we avoid all nervous movement of tongue and jaw. Lips should be relaxed and slighdy parted to permit exhaling through the mouth. 6. Our eyes should remain half closed and out of focus. If we close our eyes, we will go to sleep;, if we focus them on anything, that thing will become a distraction. 7. Our breathing should be not from the chest but from the diaphragm. We loosen our belts, allowing our lower abdomen full freedom to expand and contract. We inhale, knowing the air we take in through our nostrils will heal and give peace, and the air we exhale through our mouth will carry out those things that rob us of peace. This breathing is indeed the key to both tradi-tional and Christian Zen because, once we are in observance of these conventions, the conscious listening to the sound of our 510 Review for Religious breathing becomes the central continuous deliberate activity dur-ing the entire time we are meditating. W.e strive to make this breathing more and more regular, more deeply from the diaphragm. We seek to become increasingly absorbed in repose-fully listening to and centering ourselves in its sound. As we descend deeper into this centering, the thoughts, desires, and images that our mind naturally gener-ates will diminish to nil. If some persist, we do not fight against them, but, by continuously renewing this reposeful centering, we ignore them. If they con-tinue aggressively, it is probably because we are not observing certain of the conventions above. Perhaps our hands have slipped away from the position of dynamism and delicacy, or we are permitting nervous activity in our mouth. But most often the reason will be found in our breathing being not from the diaphragm, or our not centering ourselves in its sound. Striving meticulously to maintain these conventions, in spite of the turmoil our daily lives may be subjected to at the time, and striving, as well, to pass the whole period with a mini-mum of surrenders to needs to scratch or to shift our body's mem-bers, make for steady progress over the months, over the years. Indeed this striving for perfection in every detail--in posture and in centering in our breathing--becomes the daily bread and but-ter of Zen meditation. Even the pain we will feel in our legs after thirty or so min-utes of continuous meditation can be turned to our advantage. As this pain grows, we seek to enter it, to center within it, and, as it were, to find in it a certain rest. Thus our concentration upon our breathing will become more complete and more central, and foreign thoughts will be more completely excluded. The above conventions are, curiously, the essentials of Zen as it has developed over the past millefinium. Being in essence non-verbal, nonconceptual, and nonimaginative, Zen does not lend itself to being systematized. To those practicing Zen, it is the experience that matters, whereas the conflicting ways one tries to describe or analyze this experience are to them secondary at best. But for us Westerners, who look for reasons to be persuaded, let us ask what we are doing when we do Zen, and why. Simply stated, following these conventions meticulously permits us a Zen does not lend itself to being systematized. j~ldy-August 1993 511 McCown ¯ Christian Zen-cum-Ignatian Meditation maximum control of both our physical and mental activities, and from this we are able to suspend them partially. Thus, during meditation, the Zen position encompasses and brings under con-trol in appropriate ways every member and organ of our body-- even our heart--which, we will find, will beat slower as we descend deeper into the centering. While consciously listening to the sound of our breathing itself, we can make it more regular, more from the diaphragm, and it will further become the key to controlling and emptying the activities of our mind: memory, intelligence, will, and imagination, including especially emotions. Thus, in doing Zen we strive to make each session of medi-tation both as dynamic and as empty as possible. As far as I know there is no better way than this to disengage our physical and mental powers over an extended period of time while still con-tinuing awake and alert. Anyone attempting to observe self-imposed silence and recollection during a conventional retreat knows how recalcitrant our bodies and our minds are to this kind of discipline. Not even in sleep itself, which we now know is filled with both physical and mental .activity, is there such a diminish-ment of these as there is in Zen meditation. This partial suspension of our bodily and mental activities for a set period of time daily is the objective of Zen, and from this derive its singular benefits. As we strive for this disengage-ment, and achieve it in a growing degree, we are actually induc-ing our physical and mental powers into a daily, deep repose. Not only are each member of our bodies, but also the thoughts of our hearts, put to rest during our meditation: our conflicting values competing for dominance; our desires, inordinate or not; our ambitions and passionate longings; and our memories, both joy-ful and painful, with ruminations of past grievances. Thus we turn over, to our own mysterious powers of healing within us, our bodies, minds, and hearts; and from this daily repose and renewing of the whole person, a peace is given. We speak, of course, of daily meditation-Z-not over weeks, but over months, over years. If we do Zen faithfully, we will become aware of certain gifts that mysteriously enter our lives. We are surprised by new insights that fall out of nowhere into our minds, perhaps not during the time of meditation, but at other times dur-ing the day or night. We acquire a deeper understanding of our own best values, of how to bring to bear our nobler motivations. We acquire a deeper understanding of our own weaknesses, and we 512 Review for Religious see ways which perhaps we did not see before to put to rest inor-dinate desires. We become less afflicted by painful images of griefs or disappointments; and we are less obsessed by regrets, by per-sonal defeats and shames. Even memories of hurts from deep in our childhood, of which we are perhaps only barely aware but which still send poisonous tentacles up into our present relationships, can be uncovered and healed. We are mystified by how our own recuperative powers can now work within us. Just as, for exam-ple, when one morning we awake and realize happily that at last we are he~iled of a drawn-out bout with the flu, so in practicing Zen we might one day realize that now--but not before--we are able to turn with sincere affection toward a friend who has deeply hurt us. In short, what we experience in ourselves is a self-rehabilitat-ing human being, perhaps with long-immobilized personal gifts now renewed. From this, then, our own creative energies can emerge unencumbered, with a new freedom. This healing will often spread to others around us in our family, in our community and work place, even when they are not aware we meditate. As described thus far, traditional Zen is not intrinsically a religious action; it is, thus, neither theistic nor atheistic. Hence the curious smiles coming from Zen masters when one asks if, as practitioners of Zen, they believe in God. Somewhere further on in this direction lies the experience of enlightenment. Zen masters describe enlightenment as a percep-tion totally beyond reason, beyond imagining; intuitive, yet at the core of our life itself. All of Zen teaching, they add, is but an effort to take the disciple beyond concepts and images that stand for reality, and put him or her in intimate contact with that real-ity itself. It is in vain, they maintain, to pursue intellectually this stage, since all ratiocination on this point is useless, futile, and confusing. Thomas Merton calls this "the Zen fact" and com, pares it to an alarm clock. When it goes off, the sleeper 1) does not hear and just keeps on sleeping; or 2) making a misguided response, in effect turns the alarm off, permitting him to go back to sleep; or 3) he jumps out of bed with a shout of astonishment that it is so late. Zen is the alarm clock, it merely enables us to wake up and become aware. It teaches nothing. It points. Merton continues: "But we in the West, in ego-centered practicality and ¯ . . manipulation of everything, always pass from one thing to another, from cause to effect, from the first to the next to the last and then back to the first. Everything always points to something 3~dy-August 1993 513 McCown ¯ Christian Zen-cum-Ignatian Meditation else and hence we never stop anywhere because we cannot; as soon as we pause, the escalator reaches the end of the ride and we have to get off and find another one. Nothing is allowed just to be and to mean itself; everything has to signify something else. Zen is designed to frustrate the mind thinking in such terms. 'The Zen fact,' whatever it may be, always lands across our road like a fallen tree beyond which we cannot pass. Nor are such 'facts' lacking in Christianity--the Cross for example . . . which gives Christians a radically new consciousness." The way some Zen masters describe enlightenment, as an experience of the unity of all being, reflects the monistic, cos-motheistic, philosophical climate of Zen's origins; and it can be disconcerting to a Christian. Yet, if one takes seriously one of the central teachings of Zen itself~namely, that it is the experience and not the concept of it that matters--then one may judge pan-theistic doctrine as the above to be not central to Zen. Indeed such might be for us the "misguidance" that prompts us to turn off the alarm clock, to go back to sleep and miss the experience. The "fact" of Zen is simply the experience that puts us in touch with this ultimate personal reality itself, and that, I believe, must at last come down to be our own individual living soul--the con-crete reality, not a concept of it. We cannot think our way to our soul's living presence, or analyze or visualize it; but in doing Zen we are brought to the experience .of the soul's availing itself of space to renew itself, and then of its mysterious healing powers in renewing our body, mind, and heart. Being in Zen an apprentice of only some twenty-five years, a full-blown experience of enlightenment, with 'its sudden flash of intuition, is still unknown to me. Nor do I seek it as such; as Christian, I try to keep my heart open to whatever grace the Lord sends and to whatever form he wants it to take. But before we dismiss Zen and turn off the alarm clock, I suggest we take seriously stated opinions of respected specialists, not only of such as Thomas Merton or Dom Aelred Graham, but also of Dr. John C. H, Wu, an eminent jurist and diplomat, a Chinese convert to Catholicism, and a scholar, who is able to write of Zen not from hearsay or study alone, but from within. He is not afraid to write that he brought Zen and Confucianism with him into Christianity. Looking further back, I have been assured by Carmelites who are specialists in both their tradition of con-templation and in Christian Zen that these two traditions are 514 Review for Religious essentially the same: what Teresa of Avila, in her own inimitable way, and what John of the Cross--and what Meister Eckhart 200 years before them--practiced, perhaps unknown to them, was essentially Christian Zen. But what is Christian Zen, which we will now call centering prayer, and how is it prayer if traditional Zen is not? Will an attempt to use Zen in prayer, contrary to what Zen masters main-rain-- that one cannot accommodate true Zen to any ulterior pur-pose- render it ineffectual? To answer, let me offer an analogy. Consider a ballet apprentice who works daily on her technique. She may give little thought to what ballet grammar--the body language she is learning--might be saying or to whom; she metic-ulously strives only to perfect every move, every step of it. For the present, the immediate benefits of her efforts--pride in pleasing a respected teacher, satisfaction in mastering an art--are suffi-cient reasons for striving for self-discipline; and she grows daily in poise and beauty. But one day a certain impresario discovers her and offers her a part in a new production. Now she has two things she lacked before: a role, a dramatispersona to live within, and an envisioned audience. These give form and finality to her efforts. Just as this ballerina can adapt her previously acquired skills to this new orientation, so also, as many Christian contemplatives have found, the skills and the strengths of traditional Zen, with little change in its dynamics, can be fitted into the larger synthesis of Christian prayer. Neither our ballerina above, nor a person doing Zen medi-tations daily, acts without a certain basic desire, or even a pas-sion, which drives their actions, enabling them to keep a daily commitment. One must first wish to do what is necessary to become, to be--whether in ballet, in Zen, or in Christian prayer. Satisfaction found therein will, in turn, sustain and nourish the motivation. When the prophet Samuel was a small boy sleeping in the temple, he was awakened repeatedly by a voice calling, "Samuel, Samuel!" Each time he got up and went to his master, the elderly priest Eli, and asked what he wanted. Each time Eli replied, "I didn't call, my son; go and lie down again." Again Samuel heard the voice calling, and again he went to the old priest. But this time Eli, perceiving it was thd Lord calling, instructed him, "The next time he calls, you must respond, 'Speak, Lord, for your ser-vant is listening.'" Whether that night Samuel really heard the 3~uly-August 1993 515 McCown ¯ Christian Zen-cum-Ignatian Meditation voice of God, or whether he heard only, as he had many times before, the wind blowing through the porticos of the temple, his listening and then giving response is the same. It is the reality from which the call came that makes the difference between an obedient child and the prophet-to-be. We must listen continu-ously to the voice of the Lord who speaks to us when and how he chooses. If we find traditional Zen apt for putting us in contact with the healing and peace-giving powers of our human spirit within, how much more will we find centering prayer apt for opening our beings to the Spirit of God within us, to surrendering ourselves to this Healer, this Comforter? It will be this Spirit's voice we listen for within the sound of our breathing, as she leads us into that silence within, where, using utterances beyond human words, with ineffable groaning, she cries, "Abba, Father!" Far from taking from Zen its dignity, thi~ carries it to its fulfillment. What a grace it is that Christian contemplatives discovered Zen and were able to enrich Christian asdeticism with it. The Christ-centered dynamics of the Ignatian Spiritual Exercises, especially when renewed yearly, give peace and build motivations to service, but they were not meant to be used daily over a long period of time when they can become exhausting. Centering prayer, on the other hand, not in contrast to the Exercises but ancillary to them, offers spiritual repose. Many of Ignatius's instructions can be applied with profit to Zen.medita-tion: making preparation before meditation by spiritual reading and acts of self-denial; cultivating honesty and sincerity in eval-uating our efforts at praying; making from time to time reviews of moments of joy or of sadness; and, with the retreat master's help, using carefully Ignatius's instructions on the discernment of spirits. In sessions of centering prayer, unlike in other forms of med-itation, one does not pray the words of any pious text, nor even of Holy Scripture. Words, whether we want them to or not, will bloom into images, and images invite concepts which multiply, and thus we are on the way to taking our bodies and minds out of that total surrender to the Spirit, the true mode of centering prayer. Rather, we should see each session of this prayer as that time when the Bridegroom is present before us, looking into our eyes, speaking into our hearts, so we put aside during this qual-ity time his love-letters from times past, no matter how treasured 516 Review for Religious they are. With no more than a bow of adoration and a word to greet him by name, such as, "Jesus, have mercy on me, a sinner," we surrender ourselves with total passivity to his Spirit within us, who will shape our minds and hearts according to his holy will. In this action of the Spirit, one is reminded of a great, silent, mov-ing body of water, imperceptibly and with ease, carrying all obstacles before it. We will look forward to this daily prayer as the best moment of our day, and find in it an anchor for the rest of our lives. Let me mention now one special blessing I have received through centering prayer. When I was a very small child, I once heard my older brothers, one six, the other seven years old, talking about how hell is "for ever and ever--for eternity, which never, ever ends." My mind became beset with fearful images of this eternity, like "the void of infin-ity" that so terrified Pascal. These were most acute when I was ill, which I often was, with high fever, and with accompanying nightmares. During these I often dreamed I was looking up and saw the ceiling above me (and all reality with it) recede up and up and up, for ever and ever. My sight was forced to go with it, on and on, and I could never, ever make it stop; and that was eternity. And I felt desperately alone and forsaken. I could not turn off the nightmare, until my screams brought my father or mother who would awake me and comfort me. This terror remained with me even into later life. When I discovered Zen meditation, which then became for me centering prayer, I took up the custom, after meditating and during the brief prickly feeling as my legs recovered circulation, of lying back on the rug and looking straight up at the ceiling, never forgetting that this was the way I had so fearfully felt I was look-ing into the face of eternity. But over the years, gradually, imper-ceptibly, the terror departed. In its place has grown a trust in God's mercy and, even, flashes--ever so brief and fleeting--of joy in looking forward to my death, which now is approaching apace. These graces I consider among the most precious of my life. Remembering how the ancients strove to get the gods' atten-tion, we know we have already the Father's attention in his son, Jesus, who taught us to pray to his father by offering, not per- We must listen continuously to the voice of the Lord who speaks to us when and how he chooses. 3~ly-Aug'ust 1993 517 McCown ¯ Christian Zen-cum-Ignatian Meditation ishable gifts of animals slaughtered or wine or grain poured out, but one infinitely more desirable: our total selves. This same Jesus promised, moreover, "whatever you ask the Father in my name, he will give it to you." Jesus must have meant precisely that, unless we ask for something that is not good for us, then he will give us something else--something far better for us. Centering prayer, as an ancilla to the Spiritual Exercises, more than any other prayer method I know, enables us to put ourselves into this total trust-ing frame of mind, not stating what we think we want, or need, or when, but silently taking Jesus at his word and waiting. The Father, who knows our needs far better than we do, will respond; and why wouldn't he, since Jesus said he would? Night Prayer The saints have left for the day, their stained-glass coves Are dark. The night, that deep iconoclast, Obscures the panes with his breath, as a prayer revolves Inside me, calling to the blackened east. I close my eyes and linger there, in the glow Of a bleak and fallen image of the outcast world, And wander through remembered brambles that grow Where squandered immortalities should. When young I crossed an ocean. Nearing land Candescent seeds arose from the water's rim As if sown in the sky by a hopeful, graceful hand To mingle with a tide of stars, to bloom unseen. From the altar candles' final gasp of light Two tendrils of smoke vanish into night. Kevin McCaffrey OP 518 Revie~v for Religious MARY CORONA God's Human Face Revealed: A Retreat in Wales Iyhad been living and working in Amman, Jordan, for eight ears when in 1989 I began reading The Journeying Self, by Diarmuid McGann. Becoming deeply involved with it, I came across these words: "The journey of faith begins at the Lord's invitation. He finds us in our places of marginal existence, where we hunger for liberation." I did not go further than that for sev-eral months, but those lines I read over and over again. I could wrest no personal meaning from them, and yet somehow they riveted me. At the same time I was picking my way through a book by Karl Rahner. Being no scholar, "picking" is how I cope with Rahner, and yet I am hugely attracted by him. Of the many sentences I jotted down knowing that I would return to them, here are a few: In contemplation the pray-er is intent on hearing an utter-ance of God never given before . We need the courage to believe that God will say some-thing permanent. It will happen when God is ready. God places me in complete freedom. He deals with me leaving intact my autonomy and self-direction. God is Love and in the face of that--I decide. There were many more, and while I went about my life in community and my teaching duties, these thoughts floated in and out of my mind whenever my interior screen was empty, setting up such a longing that I knew I would need to respond sooner or later. Mary Corona FMDM lives at 6, St. Anthony's Road; Forest Gate; London E7 9QA; England. .~uly-Auguxt 1993 519 Corona ¯ God's Human Face Revealed Remote PreparationmI Go to Anjara The time to plan my annual retreat came round. I thought of Jerusalem, where I had made retreats before, but I had little heart for going there because of the heavy military presence at the time. Though Jordan itself has no retreat facilities, I knew that Father Joseph Na'maat, a diocesan priest in the north of Jordan, had spare rooms in a separate building which anyone was welcome to use on a self-catering basis. He said if I came during July I would have the entire building to myself. With typical Jordanian courtesy he also told me that his house and his table would be mine anytime I felt lonely. Josephine, his housekeeper, would, he assured me, keep an eye on things and make sure I was all right. The fee was so small it was a joke. So eight days on my own loomed. How would I work it out? I went along the shelves of our library and found Rahner's Eight Day Retreat and a paperback copy of the Ignatian Exercises. From my room I picked up my Bible and missal and that was all. I think the journey of faith McGann discusses began for me that day. I felt quite naked going off with what seemed so little in the way of resources. Anjara is a village in the northern Jordanian countryside. Feeling at home in the Arab world and having enough Arabic to do my own shopping, talk with people, and get by generally, I had no fears along those lines. On my arrival I was given a warm welcome by Father Joseph and the redoubtable Josephine. Then, after being shown "my" building and handed the keys, I heard the oft-repeated words "If it gets too lonely, you know where we are!" That first evening I worked out a program for the eight days, allotting time for the breviary, rosary, and Scripture reading. I then marked out three separate hours daily for prayer, leaving time for rest and recreation which, during the eight days, would take the form of walks, sitting on the roof in the sun absorbing the view, and wandering in my host's extensive orchard followed by his floppy old dog. Knowing nothing previously about the Exercises, I soon aban-doned the paperback because it made no sense to me.I stuck to the Bible and the missal and continued to read over the sentences from McGann and Rahner which had so affected me. For the full eight days I spoke to no one, except the dog. I waved to Father Joseph each morning after Mass and that was the excitement over 520 Review for Religious for the day. Through the grace of God, I remained faithful to all to which I had committed myself. On my final evening Josephine came to bring me over to sup-per and, like the hedgerow and byways folk of the gospel, I was compelled to attend. If you have never experienced an Arab sup-per or indeed Arab hospitality, you have missed one of life's love-lier moments. We sat on the verandah eating, talking, and--I must admit--drinking slightly too much of Father Joseph's homemade wine. The sun slowly sank behind the brown hills. Lamps were lit, creating a soft pool of light in the velvet darkness, and the night insects began their con-cert. We sat on. Eventually, however, and with real reluctance I rose, to a duet from Father Joseph and Josephine of "So soon?" I went to bed that night heavy with good food and wine and quite drunk--no, not from wine, but from the heady smell of honeysuckle and jasmine coupled with the heart-swell that comes from having spent a long summer evening with friends. The following day I returned to Amman knowing that I must do the long retreat. This is where the invitation mentioned by McGann and previously so dimly perceived was pointing. What a Franciscan was doing being so convinced that a Jesuit approach to life and prayer was the right one, I cannot say. But convinced I was. I waved to Father Joseph each morning after Mass and that was the excitement over for the day. To Wales I set about obtaining permissions for the following year and began to look for a place. Almost everyone I spoke to suggested looking for a Jesuit-run center, saying this w6uld be right for what I had in mind. But I prefer retreat houses run by women: they are cozier, and I like my creature comforts. After a few blanks I got a positive answer from a small guest-cum-retreat house, Coleg y Groes, in North Wales. Yes, they could take me. Yes, one of them could direct me. Yes, they were in the heart of the coun-try, and to all my other questions yes . . . yes . . . yes. I booked, hesitant to share with some of my more conservative friends that all was not as they might expect. I would be alone without the support of a group; I would be directed by a deacon, not a priest; 3~uly-Aug~tst 199.t 521 Corona ¯ God's Human Face Revealed worse still, an Anglican deacon; worse again, a woman Anglican deacon! What would Ignatius have said? In August 1990 I returned to England, and in July 1991 I traveled to Wales. Arriving in time for supper, I found the small 18th-century house nestled behind the Anglican parish church in the village of Corwen. My room was very nice, with the promise of quiet. My quick eye noticed the electric kettle, tea bags, and coffee. It all augured well. I began to get the sinking feeling that comes from having made a big decision and then eeing the signs going wrong. I Meet My Directress Margaret, who was to direct me, suggested I join the other guests for supper that first evening; after that I would dine alone. Supper was served in a delightful low-beamed room with a huge fireplace cut from Welsh stone. Flowers were in the deeply set window alcoves, and the whole place exuded security and good living. I began, however, to get the sinking feeling that comes from having made a big decision and then seeing the signs going wrong. To my Roman mind the conversation became so Anglican, cen-tered on the ordination of women. Most of the women present, and indeed Margaret her-self, were ordained deacons. It was the last thing I wanted to get involved in. Intermingled with that were fairly long dis-sertations on the three resident cats. I drained my coffee cup as I tried to quell the rising panic within me. Relief came when Margaret suggested we go to my room for a first talk. In five minutes my fears evaporated. I knew instinctively that in her I was on to a winner. That night I slept well, waking totally refreshed. I made coffee, and one glance at the Welsh weather put me into warm trousers and a thick sweater. In the still sleeping village I found the small Catholic church. Inside, in a back pew, was a very still figure. I knelt down near the door, ready to escape if this man were not the sort I ought to seek out for company. After some minutes he looked up and said "Welcome." This was Father Joseph (I seemed destined to be mixed up with Josephs and 522 Revie'w for Religious Josephines). In answer to my question he said that so seldom did anyone come for daily Mass that we could arrange it any time suited to the two of us. Father became a true friend to me during my thirty days. He watched over me with such care and was always available for counsel or confession. That first morning he arranged for me to have a key to the church so that I could come and go at will. He knew Margaret and felt I was safe in her hands. The Thirty Days Begin And so the routine for the thirty days began. Margaret sug-gested that for the first three days I just browse over my own favorite passages of Scripture, go for walks, and take on an atmo-sphere of quiet. That first morning I took my Bible and went out. I sat overlooking a sweeping green valley and read slowly through some of my favorites: "Widen the spaces of your tent." (Is 55:2); "Behold the Bridegroom is coming." (Mt 25:7); "May He give you the power., to grow strong . " (Ep 3:16-21). And through it all I wondered just what I was doing, alone in Wales, on the threshold of this experience. Those first three days went in very gently. Sleep, walks, quiet reading, and three one-hour prayer periods a day. The kettle, tea, and coffee played their part. On the fourth day we started in earnest into the pattern of the retreat. We moved into four one hour periods of prayer a day. Each "day" would begin at 5 p.m. The four "weeks" were to be flexible as regards length. Margaret spent considerable time giving me the background to the Exercises. As she spoke, words from Robert Gleeson's intro-duction to Anthony Mottola's translation of the Exercises came back to me: "Ignatius intended to stay in Manresa for a few days. These days stretched into ten months with results that are still reverberating around the world." Yes, I thought, even to Corwen. Something of Margaret's own love for Ignatius overflowed into me. Here was no mere competent guide, but rather one who was imbued with the spirit of Ignatius. I felt very secure, but real-ized Margaret was no soft touch as she explained the conditions: no reading, other than that prescribed; no music, news, corre-spondence, conversation, and so forth. She spoke of the neces-sity of being utterly faithful to the full one-hour prayer periods, and she warned me off interior conversation which could easily become the little foxes destroying the vineyard. When she had July-Auffust 1993 523 Corona ¯ God's Human Face Revealed finished, my snug feeling of security had drastically slipped, to he replaced by a sense of vulnerable nakedness. Thus stripped I entered the first "week" of the retreat. The First Week (Seven Days) Sin, in its hideousness, was the focus of this first week. Powerful meditations on words previously heard but never fully absorbed came back to influence my prayer. The First Principle and Foundation offered at the beginning of this week presented such a challenge thai it almost unseated me. Could I, in complete sincerity, make such a prayer? Part of my background reading said, "This law which I enjoin on you this day is not beyond your strength" (Dr 30:11-14). These words stood, like a kind mother, beside the demands of the First Principle and Foundation, urging me to compliance. Yet I hesitated. I moved on into the sin of Adam and Eve; the Angels; the Prodigal Son--all meditated on against a background of Philippians 2:1-11, Baruch 1:13-22 and 63, and Ephesians 1:13- 14 and all deepening in me an appreciation of the heinousness of sin. Karl Rahner says (I quote from memory), "I need to see sin, not so much as an offence against God, but rather as a rebuff against Jesus personally," and "I see him wasting there on the cross--for us--and ~eeing him in such plight, I make my deci-sion." It is difficult to take a detached view of sin with words like that running round one's mind. As the first week was coming to a close, the next commit-ment point was drawing near, the Kingdom meditation with its inbuilt self-offering; and yet I had still not made the First Principle and Foundation my own. I felt discouraged. If I could not per-sonalize the sentiments of the First Principle and Foundation, was there any point in going on? I told Margaret of my difficulty. She suggested rewriting it in language I would feel at home with. And that proved to be the answer. It was the stiff, masculine lan-guage that was getting in the way. After rewriting it in my own words, I could accept what Deuteronomy had been trying to tell me. On the seventh evening Margaret said that tomorrow would be a repose day. She explained what this meant: one prayer period this evening, a good night's sleep, then, after morning Mass, out for the day; on my return in the evening, one more prayer period 524 Review for Religious before she came to see me. She gave me a few ideas as to where I could go. I chose Llangollen: it seemed a place where I could continue to be quiet while doing something different. The Kingdom Meditation-- and Some Sort of Disturbance The meditation given me for the eve of the repose day was the Kingdom, so after supper, and with my inner eye on my day out, I settled down to this period of reflective prayer--and it all went wrong. The whole hour tumbled around in a confusion of despon-dency and misery. I saw myself as a hypocrite and a fool and felt sick with disappointment and embar-rassment. I was not being called as Rahner sug-gested; this was all totally beyond me regardless of Deuteronomy; there was nothing here for me. Some of us are destined for mediocrity; I was obviously one such. Illusion would get me nowhere, and get-ting nowhere was costing a lot of money and time. Leaving my room, I went out into the garden. The moon was riding high, swiftly brushing aside the small clouds which, busy about their own affairs, were trotting along in the opposite direc-tion. Shadows flitted about the garden, and some-where nearby an owl hooted. Further away a dog was barking, but it soon trailed off into a lazy yawn--his heart just was not in it. And here, under the canopy of deep sky, my thought slowly came together and clarified; I began to see what was going on. I returned to my room and found my crucifix and holding it firmly commanded, in the name and power of the crucified and resur-rected Christ, everything not of God to depart. I repeated the command twice. The result: "The storm abated and there was a great calm" (Mk 4:39). Without further ado I made my Kingdom offering as given by Ignatius, went to bed, and slept. Some of US are destined for mediocrity; I was obviously one such. The First Repose Day A glorious day of sunshine and Welsh mountains. A ride on the Railway Enthusiasts' railway from Llangollen along the moun-tainside to Deeside Halt; a leisurely walk by the canal where later I sat and ate my sandwiches while watching boys--up to the age ~uly-Aug'ust 1993 525 Corona ¯ God's Human Face Revealed of forty plus--playing with their boats. Full of fresh air and peace, I returned to Corwen on an early evening bus. Each turn in the road presented a different scene to delight the heart, and I found myself silently singing the word of St. Francis's Canticle of the Sun: "All praise be yours, my Lord, through all that you have made., and first for Brother Sun. how beautiful he is! How radiant!., and Brothers Wind and Air. and all the weathers' moods . " It seemed so appropriate. (Something I discovered during these thirty days was that Francis and Ignatius have much in common.) After supper Margaret came, and I told her of the previous night's upset. She said it was to be expected and then referred me to the description of discernment of spirits in the Exercises, where it was all clearly set out. The important thing, she said, was that I had made the Kingdom offering. Much was gained and nothing at all lost. The Second Week (Eleven Days) And so into the second week. I traveled far in that week. Journeying with Jesus through his life in the given meditations, I became aware of another journey I was making, toward a deeper commitment--and yet my previous fear of.fidl commitment reared up again and again. The demand was too clear, too total, too final. There was no space for maneuver. I stalled badly and frequently during that week. Margaret advised me to use the First Principle and Foundation offering and also the Kingdom offering as ways into the given meditations. She also gave me some salutary advice: "Don't try to give today what properly belongs to tomorrow." "The grace for the future is not yet being offered." I remembered similar advice given me in the past. As a young sister I had made a group retreat under a Carmelite friar. In one of his talks he said that many people fail to advance because they quail before what they fear may be asked of them if they say an unreserved yes. They forget that God is totally to be trusted and would never take unfair advantage of a generous yes. A superior, at a later date, took up the same theme with me (it seems I have had this lack-of-trust problem forever!) and said: "The Lord is total courtesy. He doesn't grab. He looks at what you have and asks 'May I take this?' If you refuse, he will not insist--for the time being any-way." Urn--for the time being. 526 Review for Religious The Two Standards and the Three Classes of Men These meditations caused the same problem that the First Principle and Foundation and the Kingdom had caused; as I saw it, all called for total and irrevocable commitment. Again I had to remind myself of what Margaret had said and what the Carmelite friar and my own superior had said when I was just knee high in my religious life. I spent long hours beg-ging the grace of trust. I tried to reset my focus and not waste precious time looking at abstract problems and missing the grace of reality. I turned to St. Francis at this stage and found his presence a great comfort. On the twentieth day, after lots of struggle but also tremendous peaks of joy and achievement, Margaret suggested I spend one day drawing the experience of the entire two weeks together and then summarize it in a truth-ful prayer of offering. As I set about doing this, I found it amaz-ing how I could look back along the road I had traveled and see so clearly the efforts, frustrations, joys, hopes, gains, losses, and desires and the loneliness and--running in and out of it all like a flame in dry grass--the'fear. And yet ~omehow it all came together with a marvelous coherence: everything fitted. I could see, with a rare clarity, that God was with me. I had moved. I had definitely moved. I had moved light years from where I had been two weeks previously. For better or for worse, I had moved. The agonizing lack of trust, the fears, the anxieties were all part of this pattern of walking. The Lord had supplied where I had been weak. Together we had made it through these two weeks. He had blessed me beyond all imagining and had accepted my desire as though it were something of substance. I was content. On the twenty-second day, a repose day, I went to Ruthin and presume I had a relaxed day, but I have no memory of it. Without the brief note in my journal saying I had been there, I would not know I had. What that says about me I have no idea. I could see, with a rare clarity, that God was with me. I had moved. The Third Week (Five Days) Margaret moved me into the last earthly days of Jesus. Over the next days, spread over five one-hour meditation periods, which j~¢O-dugust1993 527 Corona ¯ God's Human Face Revealed included a midnight hour, I contemplated the Lord at the Last Supper, Gethsemane, and Calvary and right through to the postresurrecfion period. Having visited the Holy Land many times while living in the Middle East, I found it very easy to situate these meditations, but somehow the depths eluded me. On the twenty-fourth day Margaret suggested that I spend four of my five one-hour prayer periods reading through the four different accounts of the Passion. Anyone who has done this in one day will know it does not come easy. Physically it is draining to read something of that nature and length with concentration. By the evening it had quite taken me over, and after supper I went for a long walk, but somehow I could not shake off (was I even meant to?) the felt heaviness of trudging the Calvary road four times. Another Disturbance It is not easy to stay with someone in agony while knowing you are part responsible. During the night I woke in the grip of a strange tension, feel-ing physically cold and frightened. I have never been especially brave, but I am not given to irrational fear, and this sense of men-ace was wholly irrational; yet it made me feel that, if I did not give up this retreat, it would break me. For several minutes I did nothing beyond switching on the light and allowing the fear to swamp me. Fear of what? I could put no name to it. Then I remembered Margaret's words, based on those of Ignatius: "It is common for the evil spirit to cause sad-ness, fear, discouragement, and acute anxiety and to place all sorts of obstacles in the way of right reason. The good spirit gives courage, strength, inspiration, light, and peace so that right reason will prevail. Learn to distin-guish." Once again I reached for my crucifix and holy water and followed my previous routine. All returned to normal, but it took some time. The twenty-sixth day I spent quietly looking back over the entire Passion. It proved to be a very hard day. It is not easy to stay with someone in agony while knowing you are part responsible. On the twenty-seventh day, another repose day, I went to Lake Bala. It was a beautiful day, but too hot. Tourists and pic-nickers were all over the place--not helpful. I found the Catholic 528 Review for Religious church, a small converted stable. It was very peaceful, and I stayed quietly there for some time before boarding the bus for the ride home through heart-lifting scenery. The Fourth Week--Coming to the End I was now coming to the end of this whole experience, and Margaret suggested moving back from five to four periods of prayer, 6mitring the night one. She also brought me a tape recorder and some classical-music tapes. Winning some grand prize could not have brought me more joy. I was ecstatic. On the twenty-eighth day I meditated on John 20:11-18, Mary Magdalen's encounter with Jesus in the garden, with Isaiah 30:18- 26 and 35:1-10 as background. I also used Luke 24:13-35, the Emmaus story, with Psalm 62 as background. I became quite filled with the quiet. Jesus' sufferings were over. His pain was finished. I was able to walk calmly in the garden with Mary Magdalen--you see, I knew the answer to her question. The Emmaus road also was peaceful. Again I had the advantage: I knew who he was. All this was leading me quite naturally into the Contemplation to Attain Divine Love. From the twenty-ninth day onward I used this con-templation for one period each day, the other three periods cov-ering postresurrection Scripture. I continued my daily walks in the serene countryside, which for me became Galilee, where Jesus said he wo~ld meet his friends again and where I myself have walked many times. A Final Disturbance One meditation, on the thirtieth day, was given over to the events that include Jesus cooking breakfast for his hungry disci-ples. As I moved further into the scene, it all changed and became blasphemous; but I did not recognize it as such. My discerning powers were, it seemed, in suspension. During Mass the follow-ing morning I became aware that something had been very wrong with that meditation. I looked back at it and saw immediately the gross irreverence of the scenes which had been presented to my view. I was aghast and marveled that I had not realized at the time what was going on. I went hotfoot to Father Joseph after Mass and poured out my sorry story. He took it all very calmly--as con-fessors are apt to do--and explained how the devil will use every July-August 1993 529 Corona ¯ God's Human Face Revealed possible means to stop a person pursuing a course that has as its aim a closer union with God. Margaret, of course, said the same thing. The experience left me with a profound disgust of the one who works such evil things. The Final Days The thirty-first and final day arrived. I drew together the ele-ments of the four key meditations--the Kingdom, the Two Standards, the Three Classes of Men, the Three Modes of Humility. I then moved them into a prayer of offering that I tried to make utterly truthful and realistic for me. Later that day I had a final few words with Father Joseph and returned the keys of the church. Back at the house I had a last talk with Margaret and my retreat was over. The following day I left Corwen and--via Wrexham, Chester, Crewe, Euston, and Plaistow, changing train or bus at each one--I arrived home in London. Eighteen Months Later Days have built on days, and a year and a half has passed since my long retreat. By now it should have gone the way of all the others. It has not done so. Father Joseph's words during our final talk, "You will never be the same again, this experience has changed you," have stayed with me; I know them to be true. That retreat has changed many things. It has set sin in its right context, one which makes scant distinction between small and big offenses. It has cleared away any number of secondary purposes and under-lined the one purpose for which I was born. It has filled my store-rooms with kindling, that I may not perish when my winter fires burn low. It has increased my recovery rate, so that sin and repen-tance are almost simultaneous. It has brought a staying power I never thought to possess; a strength to stay with prayer even when, apparently, there is nothing in it to stay for. It has brought an acceptance that I am as I am and, as far as performance goes, the future will not be much different; progress will still be wob-bly, with backward steps, with fears and sin. But this acceptance of my situation has brought a new dependence; I know I will make it through to the end if I cling like a limpet to Christ. There is, quite simply, no other way. 530 ' Re~ie~ for Religious The Human Face of God But overriding and underpinning all this is the greatest change of all. I am aware that, through all the contemplations of that month, even those during which I was distracted, irritated, fidgety, or just plain bored, God was working. He was working as one whose work it is to take an old manuscript, mosaic, or fresco and restore it to its original beauty; he was etching and bringing into relief, for me personally, the lines of his own human face. I can no longer think of God without, at the same time, seeing Christ; I see him, in some small measure, as Francis of Assisi saw him in great, in the people, however seemingly insignificant, and in the events, however trivial, that form th~ fabric of my everyday life. This new vision is the greatest grace to accompany me into these, the afterdays. The word "Wales" will never again mean for me just a geo-graphical place, hut rather will set a pause for remembering: remembering that revelation did not end with the Apocalypse; remembering how God revealed his face to me in Wales; remem-bering how something of beauty was planted within me and has, in spite of me, continued to grow. My life has become perma-nently divided into "before Wales" and "after Wales." And it all started way back in Jordan, where I "hungered for liberation" and knew myself "intent on hearing an utterance of God never given before" (in the words of McGann and Rahner) and felt strongly impelled, Franciscan and all that I am, to take up the invitation to an Ignatian experience. That, and so much more, is what my long retreat was all about. Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distri-bution, advertising, or institutional promotion or for the creation of new collective works or anthologies. Such permission will be consid-ered only on written application to the Editor, Review for Religious. July-August 1993 531 TAD DUNNE What Trouble Is spiritual life Most of us, at some lull in the cacophony of life, think to ourselves, "I really should be a person who . " And we take some stand on avoiding trouble. Of course, trouble wears many hats. There is the regular trouble of having to learn through our mistakes. There is our unwitting igno-rance of the times when our behavior makes others roll their eyes. Or maybe the trouble is our own doing, like the lies we lay on others and the follow-up work we lay on ourselves just to keep our stories straight. Or like the legacy of emotional trouble callous parents bequeath to their children that continues long after they have died and the children have grown up. The stand we take to avoid trouble is usually rather elemental. We hope a simple strategy can meet every kind of trouble coming our way. Not that we succeed. Indeed, the reason we do not succeed may well be that the way we defined our troubles was a big mistake. This is why, for many of us, our images of God are shaped less by our experience of divine help or by the Scriptures and more by how we conceptualized our getting into trouble in the first place. When people describe their spiritual journeys to me, they usually divide the chapters according to this or that difficulty from which God delivered them, but the difficulties were defined very often by simple earthly sym-bols, not by any measures drawn from revelation. Tad Dunne writes on contemporary spirituality. His address is 2923 Woodslee; Royal Oak, Michigan 48073. 532 Review for Religious We get most of the symbols of our troubles from the drama of everyday life--a vacillating boss, a domineering spouse, hard work with no reward, bad weather, and so on. But where people draw the line on what is unacceptable to them will vary nation to nation, old to young, woman to man, race to race. So, before we assume that our view of trouble is totally objective, we need to look instead at the experiences of trouble common to everyone. Then we can look at what the gospel says about trouble and make comparisons about what we have observed. Our universally common experiences of trouble lie not in the dramatic but in the practical patterns in our experiences--expe-riences like carrying burdens, feeling slowed down, running into roadblocks, taking chances and missing, setting schedules and failing to meet them, planting seeds that produce puny fruit, arranging our surroundings carefully and finding that the sur-roundings have trapped us. Everyone, in any culture, grows up with these practical troubles and looks for ways to overcome them. The Example of Physics For the sake of talking about these analogs of our miseries, it will help to classify them. One simple way follows the example of physics. In physics we expect events to occur either in a natural relationship to other events or just coincidentally. While physicists talk about the naturally related events by using terms like elec-tromagnetism, gravity, or inertia, children simply notice that when A happens, then B usually happens. Behind the merely coinci-dental events lie no laws at all, so physicists talk about probabil-ities and norms while ordinary people talk about taking chances and seizing once-in-a-lifetime opportunities. Each of these two kinds of expectations, of regularity and of chance, gets frustrated in its own way. Regularity is frustrated when a routine is broken or a law is not followed. Chance is frus-trated when overcontrol eliminates the lucky chance or when exceptions to the rule are somehow ruled out of court. But each kind excludes the other, and so, pressured as we ar.e by this intrin-sic antinomy to Choose only one as our fundamental code for translating experience into meaning, some of us worship a God of Law and others a God of Freedom. The Broken Routine. The God of Law is incarnated in our ear- 3~uly-August 1993 533 Dunne ¯ What Trouble Is God brings salvation by giving laws to maintain order and by raising up saints to serve as our examples. liest teacher of regularity: the sun. It gives us as children a sym-bol of what it means to be faithful, kindly, and dependable. We learn at an early age what our race took eons to formulate in a principle: that bodies in motion keep going and bodies at rest stay where they are. If only people could be that orderly! So we experience the trouble of broken routine. Things are going smoothly and something interrupts. Interruptions and contradictions are our enemies, though we can never fully avoid them. Better calm down and do what God expects and all shall be well. Pity those who live in chaos, who seem never to settle down, who spend their lives searching for they know not what. They could well learn a lesson from nature that life lies in regu-larity and dependability. This elemental experience of day alter-nating with night has a remarkable influence on the loftiest and most religious levels of our psyches. We imagine the kingdom of God as a smooth meshing of generation upon generation of peo-ple, as if the oiling of divine grace was meant to eliminate all fric-tion between people. God is an implacable and consistent Trinity, a perfect community, an example which every human family and nation is called to imitate as far as possible. God brings salvation by giving laws to maintain order and by raising up saints to serve as our examples. Life is essentially a struggle of law and order over anarchy and extreme independence. OvercontroL The second kind of trouble is practically the oppo-site of the first. As the first kind loves controls, the second hates them. At some time in our growing up, when we discover that we have taken too many of our parents' controls to heart, we start to wriggle free of them. We take a chance. When governments lay such heavy controls on people that hardly anything is left to chance, we condemn them. The worst kind of control, of course, is self-imposed--when I make more resolutions than I could pos-sibly keep or when I forbid myself to ever try anything daring or maturing. Trouble is anything that impedes probabilities. These elemental experiences tell us that God is a God of free-dom, calling us to a radical trust in all we do. The voice is per- 534 Review for Religious vasive: Let go of trying to control everything and everyone; you are ruining yourself in the process and will never succeed in any case. God will never lay a load on your back without also giving you a strohg back with which to carry it. "Look at the birds of the air . " Human planning is largely a waste of time. The goals of our endeavors so seldom match their outcomes that it is a won-der we keep on setting goals. God will intervene at the oppor-tune moment; divinity cannot be pinned down to laws and predictability. And so on. The Example of Biology Notice how these first two kinds of order and trouble are dis-tinguished by whether or not individual events are either part of some repeating cycle or the result of mere chance. We can also look at sequences of events or stages in something undergoing development. Again, to keep this simple, we can distinguish two fundamental kinds of development, those driven by a single law or principle and those driven by forces only coincidentally related to each other. The single-law kind can be illustrated by seeds. Tulip bulbs develop tulips, not dandelions, and, within quite narrow ranges of development, tulips everywhere look alike. Multiple-principle development can be represented by human relation-ships. People's values differ from each other across the face of the earth far more than tulips do. The reason is that the genetic coding in the fertilized egg that each of us once was does not confine the range of our potential development anywhere near as tightly as the tulip's coding does. Growing up, we continually "recode" ourselves by our choices. By interacting with others we develop in dialectical fashion, making something unrepeatable of both ourselves and our surroundings. If both the genetic (single-law) and the dialectical (multiple-principle) kinds of development are elemental,-then we can expect them to precondition what we mean by trouble and, by exten-sion, what we mean by God's saving grace. Again, the dichotomy between these two kinds of development tends to force a reli-gious choice between a God of Success and what I shall call a God of Exchange. The Weeds among the Wheat. One kind of trouble is caused by bad beginnings. It concerns anyone anxious to make continual July-August 1993 535 Dunne ¯ 14/-bat Trouble Is growth and progress, anyone who worships the God of Success. Long before people study genetics in biology, they experience built-in potentials and patterns of growth everywhere, in flow-ers, birds, and house pets. But some elements interfere with nat-ural fulfillment and choke the natural process of growth. These elements may be people, who themselves have been affected by their own upbringing. The notion here is that people are basi-cally good and that, given rich soil and hearty fertilizer, every person and every project will turn out a success. The worst form of this kind of trouble shows when a person feels predestined to fail because of some original and irreparable personality flaw. If we develop sheerly by genetic laws, then it would follow that God calls us to be creators, to overcome obstacles, and to keep a positive spirit. There is no doubt that the kingdom will come; the inner workings of grace in history guarantee it, sure as an acorn will become an oak. Our job is simply to help it come more quickly. It will be a kingdom of exciting new discoveries, increasing cooperation among all people, and continual improve-ment in people's health and happiness. The Good News is simply the announcement that Jesus loves you and that you have the germ of grace within you. Sin is ignorance, not malice. Evangelization is chiefly education; moral reform will follow auto-matically. In the meantime, we are called to grow in holiness, to grow closer and closer to God like a blossoming flower. Hoarding Energy. This fourth kind of trouble is also about growth, but the pattern of development is determined by a series of events related to each other only by chance. We notice how living things are determined not only by origins or seeds but through a continual exchange with their environments. Here biol-ogy studies how living things give and take within their ,sur-roundings. Flowers give honey to bees while the bees ensure progeny for the flowers. While genetic coding strictly limits any one bee's behavior, the location of beehives and the proliferation of flowers are interdependent. Should a storm wipe out one, the other soon disappears. So nature's contentious personality gives us a symbol of a God of give-and-take, a historical God, an engaged God. Farmers plow their fields and their fields return corn. The better the plowing the better the corn and the better the farmer. The quality of the exchange has a dialectical effect on both sides. 536 Revieva for Religious The same goes for the growth and decay of our friendships. Eventually the friendship is either good for both of us or good for neither one. Trouble comes when things cost more than they return. If a boy exasperates his friends by compulsive chatter, he does not feel energized. He wears everyone out, including himself. Then there is the trouble we cause when we take more from the phys-ical environment than we contribute to it, as is evident in oil spills, acid rains, and fluorocarbon-charged spray cans. Whatever the case, there is trouble eithe

Issue 70.4 of the Review for Religious, 2011. ; Unique Approaches Building Community Focus on Joseph Potpourri quarterly 70.4 2011 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 PHONE: 314-633o4610 ¯ FAX: 314-633-4611 EMAIL: reviewrfr@gmail.com ¯WEBSITE: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 POSTMASTER Send address changes to Review for Religious o P.O. Box 6070 ° Duluth, MN 55806. PHONE: 877-467-8687 ¯ FAX: 218-740-6437 ¯ EMAIL: fulfill@superfill.co~n Periodical postage paid at St. Louis, Missouri, and additional mailing offices. ©2011 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal 6r internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~ gournal of Catholic Spirirualit)j Celebrating 70 Years Editor Associate Editor Book Review Editor Scripture Scope Editorial Staff Michael G. Harter SJ Garth L. Hallett SJ RosemaryJermann Eugene Hensell OSB Mary Ann Foppe Tracy Gramm .Judy Sharp Advisory Board Paul Coutinho SJ Martin Erspamer OSB Margaret Guider OSF Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVD QUARTERLY 70.4 2011 contents 340 prisms Prisms 342 364 .377 unique approaches A Tale of Two Scandals: Cornelia Connelly as Nouvelle H~loi'se Barbara Newman tells the remarkably similar stories of two married women who lived six centuries apart, became nuns and then abbesses only through the instigation of their husbands, suffered considerably, and faced numerous canonical difficulties in the founding of their orders. building community The Hum of Being: " Spirituality for Leadership Beatrice M. Eichten OSF describes the ministry of community leadership as a pilgrimage and explores the various spiritual realizations that flow from it--such as the openness to Spirit that comes through moments of emptiness and detachment, and the gifts of loving and being loved. Architecture and Religious Life Thomas A. Krosnicki SVD discusses the impact that the architectural design of buildings--in particular community residences--can have to the benefit of religious life and those they touch by their life and ministry. Review for Religious 386 404 408 .422 426 focus on Joseph Be Saints: Pathway to a Holy Life Joel Giallanza CSC gathers wisdom from St. Andr~ Bessette, whose name is forever linked to that of St. Joseph because of their obvious similarities. Both were simple laborers through whom God chose to do extraordinary things; both knew poverty and suffering; both experienced exile. Above all, both point out a pathway to holiness because they remained faithful to whatever God asked of them. St. Joseph in Focus: Husband of Mary and Guardian of Jesus John M. Samaha SM reminds us why we honor St. Joseph by giving us a simple portrait of the quiet, often overlooked member of the Holy Family. potpourri Lighting Our Modern Spirit: Pope John Paul II's Luminous Mysteries Carey Ellen Walsh explores the theology and the spiritual gift of John Paul II's meditation on the rosary in his apostolic letter Rosarium Virginis Mariae. She focuses on how one of John Paul II's most intimate reflections tends to the hunger in our souls. Multiple Sclerosis: A Gift Marian D. Frantz IHM reflects on how she has coped with multiple sclerosis and, in spite of the physical challenges and fears that accompany it, has come to understand it as a gift. Cremation: A Path to Protect Mother Earth Brian Jordan OFM calls us to rethink our attitudes and practices about how we remember our loved ones through burial or cremation and to develop an attitude of reverence for "Holy Mother Earth" in the process. departments 433 Scripture Scope: The Bible and the Liturgy 438 Book Reviews 444 Indexes 70.4 2011 prisms Erone intense week at the end of the summer, the population of Madrid swelled by more than one million souls. Crowds of young men and women came with the devotion of pil-grims; they participated in workshops and service projects; they baked in the heat, endured a rain-soaked and windswept prayer vigil, and coped with the chaos resulting from poor organization. They sang and prayed together, and blogged about their experiences all over the Internet. Such enthusiasm. Such energy. It all brought back memories of an earlier World Youth Day when I accompanied a group of Jesuit novices to Toronto in 2002. We, too, gath-ered with hopes and dreams, coped with crowds and long waits for something to eat. We, too, spent a restless night on the hard ground soaked through by a cold rain waiting for the final Mass celebrated by the pope. Drenched to the bone, I kept asking myself "What am I doing here?" But the enthusiastic singing of the young people drowned out the question. But I must be realistic. M}- perspective is not that of a young pilgrim. I just sent out invitations for a celebration of my golden Jubilee as a Jesuit. My novitiate classmates and others celebrating Review for Religious anniversaries of entrance and ordination (25, 50, 60, and 70 years of presence and service) are planning on celebrat-ing because we have much to celebrate. We have worked and taught, and borne the heat of the day in many different contexts. But as I look back on 50 years of religious life, I must admit that I have asked more than once "What am I doing here?" Sometimes the question arises because I feel too insignificant to make a difference. More often the ques-tion arises from a sense of wonder and awe about the ways God has chosen to work through me. My choice to enter religious life was well intentioned, but made with total naivet& The ministry for which I pre-pared myself (teaching high school) never materialized. The skills I learned in the process, however, equipped me to serve as an administrator, a forinator, and an editor. Through the years and with much prayer, I have tried to make myself available to be sent where I can best be used. I am privileged once again to live with our young men in formation. Their energy can wear me out, but their enthusiasm is contagious. They show that the church is ever young, ever new, always ready to grow in experience and wisdom. The seeds of faith are sprouting anew in many places. And in other pl~ces fields that have been harvested any number of times still produce with God's grace. The young pilgrims have now returned home from Madrid and are back in school or settling into their regular routines. But the memories and graces they carry with them will make their lives anything but routine. And as those of us further along the age continuum continue our trust walk with the One who has always accompanied us, we take to heart the prayer with which Benedict sent forth the young people from Madrid: "May no adversity paralyze you. Be afraid neither of the world, nor of the future, nor of your weakness." 341 Michael G. Harter SJ 70.4 2011 BARBARA NEWMAN A Tale of Two Scandals: Cornelia Connelly as Nouvelle Hdlo~se unique approaches 342 This is a tale of two scandals. It is a story of two women who courageously defied con-vention, yet submitted tragically and without reserve to the men they loved. It is a story of two ambitious and charismatic men, whose meteoric rise in the church was surpassed only by the suddenness of their fall. It is a story of two priests married to nuns--and not only nuns, but the founders of congregations-- who remained indelibly married in the public eye. From Romanesque France to Victorian England, so much had changed yet so much remained the same, especially where female subordination was concerned. So, finally, this is a story about the longue durde in Catholic attitudes to marriage, gender, and women's religious life. Barbara Newman is professor of English, Religion, and Classics at Northwestern University. Her address is Northwestern University; University Hall 215; 1897 Sheridan Rd.; Evanston, IL 60208. Reviev2 for Religious My first, more familiar narrative concerns a Frenchwoman born around 1100. Heloise, of high though illegitimate birth, received a superb educa-tion at the convent of Argenteuil. Raised by her uncle Fulbert, she was granted the rare privilege of private lessons with a famous philosopher, Peter Abelard, who was teaching in Paris. We all know what happened next: Abelard and his pupil fell in love. Their steamy affair ended in Heloise's pregnancy, Fulbert's horrified rage, a clandestine marriage, Heloise's rash denial of the union, and Abelard's castration at the hands of Fulbert's hit men. Given the fame of both lovers, the end of their :affair was a cause cglkbre. Finding the pity of his stu-dents even harder to bear than the scorn of his ene-mies, Abelard became a monk at Saint-Denis, though not before compelling a reluctant but obedient Heloise to take the veil at Argenteuil. Their son Astralabe was left with Abelard's sister on a farm in Brittany.~ But the lovers' conversion to religious life fueled more scandals. Abelard, who did not suffer fools gladly, had a gift for making enemies. At Saint-Denis, his 'historical research threatened to deconstruct the monks' patron saint, who also happened to be the patron of the French monarchy. This controversy led to cries of treason and landed Abelard in such trouble that he had to flee by night. Next he ~tried the vocation of hermit, :for which he was totally ufisuited, and soon wound up teaching again at a new foundation he called the Paraclete. Here too he got in trouble, partly because his ever-vigilant enemies objected to his oratory's dedication. In .the meantime, Abelard was charged with heresy at the Council of Soissons and forced in 1121 to burn his book on the Trinity with his own hands. Eventually he managed to be named abbot of the backwater monastery of Saint- 70.4 2011 Newman ¯ A Tale of Two Scandals 344 Gildas, in his native Brittany, but fared no better there. By his own account, his monks tried to kill him with a poisoned chalice. Heloise too was dogged by scandal. Despite her past, she was elected prioress of Argenteuil. But in 1129 the powerful Suger--abbot of Saint-Denis and no friend to Abelard--had Heloise and her nuns evicted on charges of immorality. These charges may or may not have car-ried a grain of truth. It is possible that Heloise's regime was lax, though it is certain that Suger had his eye on the nuns' property; and he mobilized the king, the bish-ops, and the papal legate to enforce his takeover.2 At this juncture Abelard reentered the picture, offering the nuns his now-vacant oratory of the Paraclete. Gossip contin-ued to buzz: if Abelard visited, detractors claimed that he could not live without his mistress, while if he stayed away, they charged that he had abandoned his wife. A few years later, when he published his autobiography, Heloise responded with impassioned fury, lambasting his neglect at the same time that she avowed her undimin-ished desire. But despite the stormy beginning of their correspondence, the two eventually made peace. Abelard endorsed Heloise's teaching role and warmly praised her learning. At her request he wrote numerous works for her nuns.3 Not least, he authored a rule for the Paraclete, although it seems not to have been observed and signifi-cantly contradicts Heloise's own rule--a point' to which I shall return. When Abelard was again condemned for heresy in 1140, by an even more blatantly rigged council, it was Heloise who secured proof of his absolution and arranged for his burial, soon afterward, at the Paraclete. Surviving him by twenty years, she was.buried at his side. My second narrative belongs to the nineteenth cen-tury. Cornelia Peacock, born to an elite Philadelphia family in 1809, lost her parents in childhood.4 Raised by an aunt who gave her a superb private education, at 22 she married a clergyman, Pierce Connelly. The Connellys moved in 1831 to Natchez, Mississippi, where Pierce had been named rector of an Episcopal parish. At the birth of their son Mercer, his godfather gave Cornelia a slave as a christening present.5 Though Pierce was well-liked in his parish, the honeymoon did not last. Caught up in a wave of anti-Catholic senti-ment sweeping the nation, he decided to resist it and better inform himself, with the surprising result that he felt called to convert. Cornelia, though shocked at first, loyally followed. As she wrote to her sister, "against my prejudices and in spite of the horrors which I have always nurtured for the Catholic faith, I am ready at once to submit to whatever my loved husband believes to be the path of duty.''6 In fact, after Pierce resigned his parish and delivered his farewell sermon, Cornelia was the first to be received as a Roman Catholic. Pierce waited to make his abjuration in Rome itself, on Palm Sunday 1836, with pomp and ceremony. The Connellys soon became the darlings of the British recusant aris-tocracy in Rome, where they remained until a finan-cial crisis forced them to return home and look for work. Pierce found a teaching post at a Jesuit school in Louisiana; Cornelia joined him as a music teacher. By now the couple had four children, but one daughter died in infancy and their two-year-old son met with a tragic accident. Fearing that her happiness was too great, the devout Cornelia had asked God to demand some sacrifice of her. Only a day later the little boy, playing with the dog, tumbled into a vat of boiling syrup.7 After two days and nights of agony, he died in his mother's arms. 70.4 2011 Newman ¯ A Tale of Two Scandals But this was only the first of Cornelia's sorrows. Soon afterward, while she was pregnant with their fifth and last child, Pierce announced that he had discerned a call to the Catholic priesthood. This time Cornelia did resist, but as soon as she realized how serious her husband was, she released him, which entailed her own consent to a monastic vocation. Returning to Rome, the couple had a private audience with Pope Gregory xvI, and Pierce was ordained with surprising speed in 1845. As for Cornelia, she became a postulant at the Sacred Heart convent of Trinit~ dei Monti, bringing her two youngest children with her. But she was not destined to take vows there. In 1846 Bishop Nicholas Wiseman, soon to become Cardinal Archbishop of Westminster, called Cornelia to England, where he wished her to found an order of nuns to educate English Catholic girls. Thus, before the end of her novitiate, the 3 7-year-old Cornelia Connelly, American wife and mother of three, became--not of her own accord, but by the deci-sions of her husband and her bishop--the first English monastic foundress in two hundred years. At this point the Connelly saga becomes so tumultu-ous that I can give only the barest summary. Cornelia's Society of the Holy Child Jesus (SHCJ) suffered more than its share of growing pains--lack of resources, litigation over property, internal discord, hostile chap-lains, and increasing strain between Cornelia and her superior, Cardinal Wiseman. These troubles were compounded by the "no Popery" agitation of a ,public deeply-fearful of Catholic emancipation. Mat Cornelia had least expected, however, was Pierce's rapid disil-lusionment with his new faith. Unsuccessftil in his bids for advancement in the church, ihe missed his wife and resented Wiseman's ban :on conjugal visits. So the frus- Review for Religious trated Pierce made two hostile, if contradictory, moves in quick succession. First, he wrote a spurious rule for Cornelia's order, which he circulated in Rome without her knowledge. Second, he pulled the children out of their schools and took 'them to Italy as hostages, with a new demand that Cornelia renounce her vows and return to him. Heartbroken but determined, she refused. The apostate Pierce thereupon sued his former wife in the Court of Arches for restitu-tion of his conjugal rights.8 The case of Connelly v. Connelly dragged on from 1849 to 1851, much to the glee of journalists.9 In 1850 a judge ruled in Pierce's favor, declaring that a papal~decree of separation had no force in England and leaving Cornelia to face imprisonment or a . forced return to her husband. While appealing to the Privy Council, she kept a suit of secular clothes in her cell at all times in case she had to flee the realm. Pierce meanwhile scandalized British Catholics with his apos-tasy, even seeking refuge for a time with the fanati-cally anti-Catholic Henry Drummond, a wealthy peer who led an apocalyptic sect. Eventually he returned to Italy, where he spent the rest of his life writing anti- Catholic tracts and serving as an Episcopal minister in Florence. Cornelia won her appeal on a technicality, but she never saw her eldest son again, for Mercer died at twenty of yellow fever. The younger children, Before~ the end of her novitiate, Cornelia Connelly, American wife and mother of three, became the first English monastic foundress in two hundred years. 347 70.4 2011 Newman ¯ A Tale of Two Scandal~ Adeline and Frank, remained with their father in Italy. He managed to estrange them permanently from their mother, returning her letters unopened. But in spite of all this, the Society of the Holy Child Jesus flour-ished. At Cornelia's death in 1879 it had six convents and schools in England, three in America, and one in France.~° Amazingly, Cornelia Connelly's case for saint-hood was opened in 1959, and in 1992 she was declared Venerable--the first step toward canonization. The Positio or formal presentation of her case is the first in history to be written by a woman.~ Since no one has ever proposed Heloise for saint-hood, except in the cult of romantic love, why do I call Cornelia Connelly a nouvelle Hgloi'se? I suggest this com-parison to probe more deeply into the case of a woman who filled the roles of wife, mother, nun, and abbess, not in succession but in conflict. Legions of women have become religiously active in widowhood, but few if any have faced down so public a scandal caused by living husbands, while simultaneously trying to establish their monastic authority. In the rest of this article, I will compare Cornelia's struggles with Heloise's apropos of three issues: sexuality, motherhood, and the authority of an abbess. In the France of the trouvOres, one could speak of sex more freely than in Queen Victoria's Britain, but Heloise would have been scandalous in any age. To dis-suade Abelard from their ill-starred marriage, she made a case for free love, claiming that .she would rather be called his mistress'(arnica) than his wife--and even if Augustus, ruler of the world, had asked her to be his empress, she would prefer to be Abelard's whore (scortum)--a word she chose deliberately for its shock value.~2 In Heloise's eyes, the true prostitute was the Review for Religious respectable wife who married not for love, but for security and money. As if these ideas were not scandal-ous enough, after ten years as a nun she confessed that she still felt sexual yearnings, even during Mass, and declared that she could never forgive God for Abelard's castration.13 This was no mere private avowal, but a rhe-torical performance before an imagined if not actual public. Medieval letters were never truly "private," and contemporary documents show that Heloise's arguments were well known in French clerical circles.14 Romantics (including my younger self) have often been dismayed with Abelard for refusing to respond in kind.15 But how could he? Neither his castration nor the couple's vows were reversible, so Heloise had either to find a way of coping or face a lifetime of misery, ending in her damnation. Abelard thus faced the.unenviable task of cajoling her to love Christ, her new Bridegroom, in his stead. If his tactics seem ham-fisted to our age, in his own they were supremely pragmatic. When Heloise said that she would gladly follow Abelard to hell; that her "heart was never my own, but was always with you"; that in every decision she had sought to please him, rather than God--it was not from marital duty that she spoke.16 A self-consciously clas-sical lover, she even took the nun's veil with the cry of a pagan heroine on her lips.17 In Cornelia Connelly we see nothing of the. sort. If she too ended by trans-gressing her culture's cherished feminine ideals, it was not by her choice. Yet in displaying obedience to her beloved, she vied with Heloise. To please Pierce, she braved her family's disapproval; left home for the dis-tant, culturally alien South; abjured her Protestant faith (a drastic step in the 1830s); accepted a life of exile; and finally made the supreme sacrifice of her marriage itself, 349 70.4 2011 Newman ¯ A Tale of Two Scandals Where Heloise saw ,oppositiOn-; Cornelia saw con]'un ction:, L, vowing perpetual chastity so that Pierce could be ordained. But where Heloise saw opposition--she could obey either God's will or Abelard's, but not both-- Cornelia saw conjunction. As a dutiful Victorian wife, she followed the principle of Milton's Eve: "he for God only, she for God in him." In the end, Cornelia became a far more committed Catholic than the vain and shallow Pierce. Yet she would never have become one at all with, out the conviction that God was guiding her through her husband's will. As she wrote to her sister at the time, Pierce was "all that is estimable and far above what your sister ever deserved or looked for in her husband. It is not for me to praise him, but daily do I thank God for having so blessed me.''18 In entering religious life, both women faced the extraordinary challenge of renouncing their husbands' love at their husbands' bidding. When Heloise pro-claimed her immortal longing, Abelard commanded her to desire him no more, but rather the God who had castrated him. Cornelia confronted the same demand, except that Pierce's self-castration in will alone did not last. So in the end, having fallen genuinely in love with Christ, she had to fight her ex-husband in court to preserve a separation she had never wanted in the first place. Interestingly, it was Heloise who fared better in the court of public opinion. Abelard's friends and even some of his enemies sympathized with her, while later humanists like Jean de Meun and Petrarch admired her eloquence and uncompromising idealism29 Review for Religious Cornelia, on the other hand, fell afoul of both Catholic and Protestant sentiment. The English Catholic hier-archy, impoverished and terribly vulnerable, resented the scandal and expense of "Connelly v. Connelly." As for the Protestant majority, it eagerly believed Pierce's lies and blamed Cornelia for destroying her family. Caught between two patriarchies, faced with incompat-ible demands from husband and bishop, she could win neither public vindication nor private comfort. Her anguish is clearest--and the historical distance greatest--with respect to motherhood. We do not know what it cost Heloise to leave the infant Astralabe in Brittany, but upper-class women of her day often had their children fostered elsewhere, and it was not unusual for widowed mothers to enter monasteries. Moreover, we have good evidence that Heloise never envisaged moth-erhood as a career path. Before her marriage, she had even proposed a novel, feminist version of the old argu-ment that a philosopher should not wed. As she put it, "what husband could ever concentrate on philosophy or scripture and still put up with babies howling. ? What wife could stand the endless mess of children?''2° Later, in her letters of complaint, she never mentions her son's absence among her sorrows. Her only reference to him comes in a letter written after Abelard's death, asking the abbot of Cluny to find the young man a prebend.21 We do not know for certain what became of Astralabe,22 nor did contemporaries care, for motherhood in the twelfth century was not an admired vocation. St. Jerome, often quoted by Abelard and Heloise, had zealously praised mothers who steeled themselves against their children's cries to "become virile" and serve God alone:23 Seven centuries later, wives were no less subordinate to husbands, but the ideal of motherhood had changed 70.4 2011 Newman ¯ A Tale of Two Scandals utterly. Hence nothing hurt Cornelia's reputation more than the belief, fostered by Pierce, that she had willfully abandoned her children. An anti-Catholic pamphlet in 1853 put it this way: "When Rome once depraves the heart, or bows the will, . . . the fountain of all natural affection has been, by priestly art, so dried up within her--as that she can forget her children whom she has borne, as well as the husband whom she has sworn, before God, to obey.''24 But Cornelia had never con-sented to Pierce's abduction of their children. As soon as she realized that he was using them to blackmail her, however, she swore a solemn vow: "In union with my crucified Lord and by His most precious blood, in ado-ration satisfaction thanksgiving and petition, I, Cornelia, vow to have no future intercourse with my children and their Father beyond what is for the greater Glory of God and His manifest will, known through my direc-tor.'' 2s A few letters to relatives reveal the agony this cost her. In 1854 she wrote to her brother that, initially, "my dear children were as much under my eyes as if I had not left the world till their father broke his word and his promises and stole them away from me. may God forgive him.''26 Four years later she lamented, "Poor dar-lings! I little thought of their having to suffer in this way, while I can do nothing to help them except by prayer."27 Under English law the children belonged to their father, so there was literally nothing Cornelia could do. In any case the church, in stark contrast with secular norms, still preserved its medieval legacy of valuing marital renunciation as the high road to perfection?8 The motif of the "maternal martyr" occurs so often in medieval hagiography that, if anyone had suggested sainthood for Heloise, her separation from Astralabe might actually have bolstered the case.29 Today, how- Review for Religious ever, the fate of the Connelly children poses a major obstacle to Cornelia's cause. It does not help that all three apostasized, though her daughter returned to the Catholic fold after both parents died. Cornelia's pro-moters., must therefore show that she bore the loss of her children as a cross, but--this is the key point--not a cho-sen cross.3° The postulator of her cause did try to revive the maternal martyr topos, citing Jeanne de Chantal as an exemplary saint who demonstrated "heroic virtue" by stepping over her son's protesting body as she departed for the cloister.3~ But most of Cornelia's advocates have shied away from this theme. Her biographers instead link her devotions to the Holy Child Jesus and to Mary, Mother of Sorrows, with her son's tragic death. This dimension of her spiritual life was incomparably deep-ened by the loss of her other children, though her work as a pioneer in girls' education compensated in some degree for the sadness of her own motherhood.32 Finally, I turn to the less sensational domain of reli-gious rules, which define a nun's mission and daily life, because both foundresses had to cope with problem-atic rules composed for them by their former husbands. Heloise had explicitly asked Abelard to create a rule, writing deferentially that "you, through God, are the planter of our congregation, and you, with God, should be the guide of our religious life.''33 Abelard complied, though the lengthy document he produced is an eclectic farrago of the Benedictine Rule, the desert fathers, pas-sages from Jerome, Augustine, and .Gregory the Great, and a few provisions specific to Heloise.34 Differences between this text and her own, more practical rule prolonged an old controversy over the authenticity of Heloise's letters.35 Some of the discrepancies concern fairly small matters, but the most important involve 70.4 2011 Newman * A Tale of Two Scandals lines of authority. On this subject the two rules cannot be reconciled.36 Abelard was profoundly conflicted about gender. Like every cleric of his age, he could toss off slight-ing remarks about the "weaker sex" and denounce abbesses who presumed to govern their nuns--or even monks--without male superiors. Yet in his treatise on the dignity of nuns, he pro-duced the most significant "pro-feminine" tract of the era.37 Some scholars have discerned a gradual con-version to feminism where others see only unresolved tension, but in any case, "~ Abelard's rule for Heloise is so ambivalent as to be unworkable.38 One reason is that he envisages a double community of monks and nuns, an arrangement that was common elsewhere but never established at the Paraclete. On the one hand, the whole community should have a male head or pro-vost, but on the other, both monks and nuns should profess obedience to the female head. Abelard calls her not "abbess" but "deaconess," an exotic early Christian term. He compares the deaconess to a queen and the provost to her steward, who fulfills his lady's will in all things--save that he "declines in what may do her harm.''39 It is hard to see how such an arrangement could have worked in practice. As for Heloise, she might have been happy enough with Abelard himself as her superior. But Abelard was still the abbot of Saint-Gildas, and if he should pre-decease her--which he did--the authority could revert Abelard's rule for Helbis e: is so ambivalent as to ,- be unworkable,, Reviww for Religious to her old enemy Suger.4° So in fact, the Paraclete had no provost. Heloise styled herself abbess, a more pres-tigious title than "deaconess," and exercised the nor-mal authority of that role. Given Abelard's peripatetic life, his reputation for heresy, and his disastrous failure at Saint-Gildas, the Paraclete undoubtedly flourished under her leadership as it could never have done under his. In fact, despite her unwilling entrance into religious life, Heloise proved highly successful as both monastic reformer and administrator. Before her death in 1163, six daughter houses had been founded or attached to the Paraclete, and its property holdings were vast.41 In addi-tion to glowing letters of praise from contemporaries, the popularity of the name "Heloise" in the next gen-eration testifies to the esteem in which she was held.42 Despite the troubles Abelard and Heloise faced in reinventing their relationship, both had a deep integ-rity. Abelard could be intransigent, but he did not lie, and Heloise's gift for placating superiors equaled his for antagonizing them. Thus she was able to attain the sup-port she needed from popes, bishops, lay patrons, and powerful abbots. Cornelia, to her cost, lacked these advantages. On the one hand, she had to endure Pierce's outright treachery, and on the other, a long series of conflicts marred her relations with hierarchs. Less than two years after she founded the first Holy Child convent at Derby, Pierce circulated a rule of his own composi-tion in Rome, prefaced by a claim that "the good Lord had long inspired in [him] the desire to found a little Congregation, with the help of a holy person well known to me and quite obedient (bien docile) to me.''43 But this was far from the case. When she learned of his act several months later, she sent off an indignant protest disavowing any changes he had made to her rule. Nevertheless, the 70.4 2011 Newman ¯ A Tale of Two Scandals spurious text created so much confusion that at Cornelia's death, her own rule was still not approved. A year later, Pierce was claiming that the Derby convent was "worse than . . . a brothel," hence his first duty was "to rescue my blessed wife from the hands of devils.''44 With a lethal combination of lawsuits, apostasy, anti-Catholic propa-ganda, and his fraudulent rule, Pierce had made it nearly impossible for Cornelia to succeed in the vocation to which his own choice had driven her. It did not help that she and Cardinal Wiseman had a falling-out. Concerned that the Connelly scandal was making the church a laughingstock, Wiseman felt a need for rest and proposed that one wing of Cornelia's new convent in Sussex be converted to a seaside residence for his own use. Fearful of yet more scandal, Cornelia said no, infuriating her old ally. Hence Wiseman refused to support her pleas in Rome, where the authorities stud-ied both Cornelia's and Pierce's rules for years without action, still not realizing why they differed. The English bishops meanwhile dragged their feet, refusing to let the Holy Child nuns hold a general chapter to elect superi-ors. Wiseman insisted that the subsidiary houses should be canonically separate, rather than subject to the mother house4S--a disempowering move that Heloise, in her day, had managed to resist. The final blow came in 1874 when Bishop Danell of Southwark, Cornelia's immediate supe-rior, presented the nuns with a third rule that he himself had written, imposing a hopelessly complex system of governance. Without warning, he insisted that they set their rule aside and observe his for a "trial period" of three years.46 At the end of this time they begged Danell to restore their old rule--beginning with the youngest nun, who declared, "My Lord, it seems to me that the new Rule has been drawn up to correct abuses which Review for Religious never existed, and it does not lead us to love and obey our Superiors.''47 All agreed except Cornelia, who remained stonily silent in humility--or despair. But Danell refused their plea and imposed another three-year trial period, at the end of which the foundress died, her life and work in a shambles. It was not until Pierce's death four years later that Cornelia's rule could again be considered in Rome. Ten years after that, in 1893, it was approved in its original, unaltered form.4s To conclude, then--was Cornelia Connelly a nouvelle Hdloise? The real Heloise, who so vividly imagined her-self as a tragic heroine, turns out to have led a less tragic life than Cornelia. Successful abbess though she was, no churchman could call Heloise a saint. Not only did she defend illicit love and confess to religious hypocrisy, but by the standards that count, she didn't suffer enough-- or at least, not for the right reasons. Though she por-trayed herself as a martyr of love, she recovered from a devastating crisis to be reconciled with her beloved, win the esteem and admiration of her peers, and leave a lasting monastic legacy. But Cornelia--or should I say, the Venerable Cornelia--attained martyrdom on three fronts. As I have shown, she perfecdy fulfilled the medieval type of the maternal martyr, suffering the loss of five children through no fault of her own--three to premature death and three to her husband's perfidy, if we count Mercer twice. We can also call her a "mar-tyr of marriage," like other medieval saints who suf-fered at the hands of brutish husbands. The Connellys might have lived happily ever after if they had remained Protestant--but Pierce's short-lived infatuation with the Catholic Church decreed otherwise. Having first prod-ded his wife toward conversion, he would soon become her relentless persecutor, goading her toward sainthood. 70.4 2011 Newman * A Tale of Two Scandals Finally, Cornelia can be seen as a martyr of the church itself, having suffered nearly as much at the hands of bishops as of her husband. Admittedly, I have had to sim-plify her long, complicated tale. A full and fair account would not gloss over the abrasive side of her character-- or the odd moments of silence where resistance might have been more apt. It would also dwell on the unique difficulties attending the restoration of Catholic reli-gious life in Protestant England.49 Nonetheless, it seems strange that the defiant Heloise won more clerical favor in the twelfth century than the submissive Cornelia in the nineteenth. For twenty-five years after her death, her name remained under a cloud even among her nuns, who felt that the Society's goals were best served by silenc-ing their founder's scandalous memory,s° Returning to the longue durge, however, persecution has shadowed the church's most celebrated reformers; I need only mention Teresa of Avila, John of the Cross, and Ignatius Loyola. If not a sine qua non for sainthood, it certainly helps. After all, Cornelia's long-suffering precursor in the sev-enteenth century, the Yorkshire foundress Mary Ward, was declared Venerable only a year ago. In each case, it remains to be seen if time, perseverance, and changing attitudes toward women will finally smooth the path from scandal to sanctity. Notes ~ These events are known to us from Abelard's autobiogra-phy, Historia calamitatum, and his subsequent exchange of let-ters with Heloise. I have cited these from the new translation by William Levitan, Abelard and Heloise: The Letters and Other Writings (Indianapolis: Hackett, 2007). ~ M.T. Clanchy, Abelard: A Medieval Life (Oxford: Blackwell, 1997), p. 152. 3 The treatise on the dignity of nuns is Abelard's "Sixth Letter" Review for Religious , in Levitan, pp. 127-69. For his hymns see Joseph Sz6v~rffy, ed., Peter Abelard's Hymnarius Paraclitensis, 2 vols. (Albany, NY: Classical Folia Editions, 1975); a few are translated in Levitan. The Problemata Heloissae (Heloise's questions on Scripture, with Abelard's replies) can be found in J.-P. Migne, ed., Patrologia.Latina 178: 677-730, and his Expositio in Hexaemeron (a Genesis commentary) in PL 178: 731-84. For the sermons see Paola De Santis, ed., I sermoni di Abelardo per le monache del Paracleto (Leuven: Leuven University Press, 2002). 4 There are now eight biographies of Cornelia Connelly, all but one by members of her Society. I have used the only account by a laywoman: Juliana Wadham, The Case of Cornelia Connelly (New York: Pantheon, 1'957), and Radegunde Flaxman SHCJ, A Woman Styled Bold: The Life of Cornelia Connelly, 1809-1879 (London: Darton, Longrnan and Todd, 1991). I have also consulted an excellent biog-raphy of her husband by D. G. Paz, The Priesthoods and Apostasies of Pierce Connelly: A Study of Victorian Conversion and Anticatholicism (Lewiston, NY: Edwin Mellen, 1986). For a novelistic account see Sheila Kaye-Smith, Quartet in Heaven (New York: Harper & Bros., 1952), pp. 57-122. s Flaxman, A Woman Styled Bold, p. 18. 6 Cornelia Connelly to Adeline Duval, letter of 17 Oct. 1835, cited in Mother Ursula Blake et al., Positio: Documentary Study for the Canonization Process of the Servant of God Cornelia Connelly (nge Peacock), 1809-1879, 3 vols. (Rome: Sacred Congregation for the Causes of Saints, 1983), I: 79. 7 Flaxman, A Woman Styled BoM, pp. 72-73. 8 This was an ecclesiastical court that, until 1857, ruled on mat-rimonial cases under English canon law. Divorces granted by this court did not permit remarriage. Otherwise, the only way to obtain a divorce was by private Act of Parliament. Positio I: 330. 9 Brendan Larnen's play about the trial, Connelly vs. Connelly (New York: Blackfriars' Guild, 1961), was staged in New York and Los Angeles fifty years ago. See Kenneth L. Woodward, Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why (New York: Simon & Schuster, 1990), p. 267. 1o The Life of Cornelia Connelly, 1809-1879, Foundress of the Society of the Holy Child Jesus, by A Religious of the Society [Mary Catherine Gompertz] (London: Longrnans, Green & Co., 1930), p. 257. As of 1952, at the height of the Catholic educational system, the Society had established four additional schools and convents in England (including Oxford and Harrogate), three in Ireland, one in Switzerland, one in Rome, six in Africa, and twenty-two in the 70.4 2011 Newman ¯ A Tale of Two Scandals U.S. Kaye-Smith, Quartet in Heaven, p. 118. Many of these are now closed, but the Society has further expanded into Germany and Latin America. See the SHCJ website, http://shcj.org/today_ministries.html ii Woodward, Making Saints, p. 253. The author is Sister Elizabeth Mary Strub, former superior general of the SHCJ. ~2 As recalled by Abelard in Historia calamitatum ("The Calamities of Peter Abelard"), trans. Levitan, p. 17; Heloise, First Letter, in Levitan, pp. 55-56. 13 Third Letter (in the collection, i.e, the second from Heloise), Levitan, pp. 78-79. 14 Giles Consta~ble, Letters and Letter-Collections, Typologie des sources du Moyen Age occidental, p. 17 (Turnhout: Brepols, 1976); Peter Dronke, Abelard and Heloise in Medieval Testimonies (Glasgow: University of Glasgow Press, 1976). 15 Barbara Newman, "Authority, Authenticity, and the Repression of Heloise," in Front Virile Woman to WomanChrist: Studies in Medieval Religion and Literature (Philadelphia: University of Pennsylvania Press, 1995), pp. 46-75 (pp. 73-74). 16 Heloise, First Letter, p. 61; Third Letter, p. 81 17 According to Abelard, Heloise tearfully declaimed the lament of Cornelia, the wife of Pompey, from Lucan's Pharsalia--"and with these words, she rushed to the altar, snatched up the veil which the bishop had just blessed, and bound herself to the convent in the pres-ence'of all." Historia calamitatum, in Levitan, p. 20. 18 Cornelia Connelly to Adeline Dural, letter of 17 Oct. 1835, in Positio, I: 81. ¯ 19 The letters of Abelard and Heloise were popularized by the poet Jean de Meun, who translated them into French: Eric Hicks, ed., La vie et les epistres Pierres Abaelart et Heloys sa fame: Traduction du XIIIe siOcle attribude i~ Jean de Meun (Paris: Champion, 1991). More famously, he incorporated the lovers' tale into his bestrselling Roman de la Rose, which remained by far the best-known version until mod-ern times. z0 Abelard, Historia calamitamm, in Levitan, p. 15. Abelard cites Heloise in direct speech; she was in turn paraphrasing Jerome's trea-tise Adversus Jovinianum (393), and Jerome was citing a lost anti-matrimonial tract by the pagan Theophrastus, sometimes called "The Golden Book on Marriage." Theophrastus, Jerome, and their numerous medieval heirs all argued that a wise man should not marry; only Heloise extended this counsel to women, as I first noted in "Authority, Authenticity," p. 67. This grammatical nuance was Review for Religious overlooked in the classic translation by Betty Radice, The Letters of Abelard and Heloise (Harmondsworth: Penguin, 1974; rev. ed. 2003), p. 14; Levitan corrects the error. 2, Heloise, letter to Peter the Venerable, abbot of Cluny, ca. 1144-49, in Levitan, p. 273. 2z He probably became a cathedral canon in Nantes, and may later have been a Cistercian abbot at Hauterive: Levitan, Abelard and Hgloi'se, p. 13, n. 26. Abelard wrote a lengthy didactic poem for him, the Carmen ad Astralabium, ed. Jos~ Rubingh-Bosscher (Groningen, 1987). 23 Barbara Newman, "'Crueel Corage': Child Sacrifice and the Maternal Martyr in Hagiography and Romance," in From Virile Woman to WomanChrist, pp. 76-107 (p. 81). 24 Thomas Hatchard, Case of the Rev. Pierce Connelly, 2nd ed. (London, 1853), cited in Judith Lancaster SHCJ, Cornelia Connelly and Her Interpreters (Oxford: Way Books, 2004), p. 250. 25 Notebook of Cornelia Connelly, 21 January 1848, in Positio I: 298. 26 Cornelia Connelly to Ralph Peacock, letter of 1854, in Lancaster, Cornelia Connelly, p. 274. 27 Cornelia Connelly to Ralph Peacock, letter of 18 November 1858, in Lancaster, Cornelia Connelly, p. 274. For a moving treatment of Cornelia's feelings about this loss, see Dorothy Bryant, '!Keeping Vows: Cornelia Connelly (1809-1879)," in Last Words: Imaginary Letters from Real People (2010). Online at http://www.dorothybryant. com/LastWords.html 2s Caritas McCarthy SHCJ, The Spirituality of Cornelia Connelly: In God, For God, With God (Lewiston, NY: Edwin Mellen, 1986), pp. 73-80. For the history of this idea see Dyan Elliott, Spiritual Marriage: Sexual Abstinence in Medieval Wedlock (Princeton: Princeton University Press, 1993). 29 See Newman, "'Crueel Corage': Child Sacrifice and the Maternal Martyr." 3o Woodward, Making Saints, pp. 268-70. 3~ Woodward, Making Saints, p. 271. 32 McCarthy, Spirituality; Roseanne McDougall SHCJ, Cornelia Connelly's Innovations in Female Education, 1846-1864: Revolutionizing the School Curriculum for Girls (Lewiston, NY: Edwin Mellen, 2008). 33 Heloise, Fifth Letter, in Levitan, p. 126. 34 Abelard, Seventh Letter, in Levitan, pp. 170-255. 361 70.4 201 ! Newman ¯ A Tale of Two Scandals 3s For Heloise's rule see Chrysogonus Waddell, ed., The Paraclete Statutes, Institutiones Nostrae: Introduction, Edition, Commentary (Trappist, KY: Gethsemani Abbey, 1987). On the discrepan-cies see John E Benton, "Fraud, Fiction and Borrowing in the Correspondence of Abelard and Heloise," in Pierre Ab(lard--Pierre le Vgngrable: Les courants philosophiques, littgraires, et artistiques en Occident au milieu du XIIe sikcle, ed. Ren~ Louis and Jean Jolivet (Paris: l~.ditions du Centre National de la Recherche Scientifique, 1975), pp. 469-506 (p. 474). In 1980 Benton retracted his arguments for the inauthenticity of the letters. 36 For discussion see Enid McLeod, H?loi'se: A Biography, 2nd ed. (London: Chatto & Windus, 1971), pp. 219-24; Clanchy, Abelard, pp. 251-60. Heloise's biographer states that she "worked entirely in har-mony with Abailard's wishes" (p. 222), though not slavishly. Abelard's more skeptical biographer says she "ignored" his rule (p. 258). 37 Mary Martin McLaughlin, "Peter Abelard and the Dignity of Women: Twelfth Century 'Feminism' in Theory and Practice," in Pierre Ab3lard--Pierre le V3n3rable, pp. 287-333; Mcuin Blamires, The Case for Women in Medieval Culture (Oxford: Clarendon, 1997), pp. 199-207. 38 See my "Flaws in the Golden Bowl: Gender and Spiritual Formation in the Twelfth Century," in From Virile Woman to WomanCbrist, pp. 19-45 (p. 27). 39 Abelard, Seventh Letter, in Levitan, p. 198. ~0 Clanchy, Abelard, p. 258. 41 McLeod, Hiloi'se, pp. 210-219. 42 Penelope D. Johnson, Equal in Monastic Profession: Religious VVomen in Medieval France (Chicago: University of Chicago Press, 1991), p. 234. 43 "Memorial of the Rev. Pierce Connelly to the S. Cong. de Propaganda Fide," 10 February 1848, in Positio 1:299. The original is in French; English translation mine. 44 Pierce Connelly to the Earl of Shrewsbury, letter of 28 Dec. 1848, in Positio I: 307. 45 Wadham, Case of Cornelia Connelly, p. 226. 46 Not only did Danell style himself "Bishop Superior of the Institute"; he also sent his rule to the order's American houses with no explanation. Left in the dark, the U.S. sisters assumed that the new rule was Cornelia's high-handed innovation and refused to obey it, provoking a schism. Review for Religious 47 Gompertz, Life of Cornelia Connelly, p. 235. 48 Gompertz, Life of Cornelia Connelly, pp. 248-250. 49 Susan O'Brien, "Terra Incognita: The Nun in Nineteenth- Century England," Past dr Present, 121 (November 1988), pp. 110-140. so Lancaster, Cornelia Connelly and Her Interpreters, pp. 51-55. Palimpsest Recycling isn't new. When writing was serious, words were costly, vellum was scrubbed, papyrus washed, reused. Sometimes earlier uncials appear in ghostly outline. A Syriac text of Chrysostom reveals a Latin grammar: amo, amas, amat. What comes to articulation has layers beneath the surface deeper than words, runic letters in languages we don't quite understand. Bonnie Thurston 363 70.4 2011 building community BEATRICE M. EICHTEN The Hum of Being: Spirituality for Leadership At the beginning of his ministry, after hear-ing the heady proclamation that he is God's beloved Son, Jesus is plunged into a desert experience. He is tempted by the devil, who invites him to have his physical needs met, to exercise power through the worldly skills of division and manipulation rather than forgive-ness and reconciliation, and to be safe from all unpleasant, negative experiences. Jesus is able to withstand these temptations because he knows who he is. In his baptism and prayer, the truth of Jesus' identity is revealed to him: he is the beloved of God, one in whom God takes pleasure. Knowing who he is, Jesus is able to face the tension between being loved and being hungry/needy, between being loved and being socially powerless, and between being loved and being safe from all negative experiences. 1 Beatrice M. Eichten OSF is community minister/presi-dent of the Franciscan Sisters of Little Falls, Minnesota. Her address is 116 8th Ave. SE; Little Falls, Minnesota 56345-3597. Review for Religiotts When we are elected to leadership in our religious community, we are called forth to fulfill a special role as both spiritual and organizational leader. Such a call is empowering as well as humbling. It is a moment of being loved, of being affirmed for our strengths, a moment of special promise. However, this moment gives way to many other moments, and we quickly learn, as we take on this new role, that we do not give up our vulnerability or foibles. We do not cease wanting to control and "manage" others "for their own good." Nor can we avoid criticism, negativity, or unpopularity because of decisions we must make. We come face-to-face with ourselves as we encounter new challenges in the ministry of leadership. Where do we in leadership go when we face chal-lenges, temptations, and limitations? We can adopt the mindset of working hard to live up to the idealized expectations of our culture and community, or we can trust our authentic selves--the truth that we are beloved daughters or sons who give pleasure to God in carrying out a leadership function. We can discover a spirituality of leadership by examining our ongoing response to the challenges, temptations, and limitations we encounter. When we come to our spiritual identity, when we know who we are, says John Shea, then our spiritual work begins. As it was for Jesus, coming to this knowl-edge is a co-working with God that engages the full-ness of the human person. Foundational to the process is metanoia, conversion, the change of mind and heart that occurs~when we come to know ourselves as open to Spirit. Conversion leads us to make ourselves accessible to God. We move beyond our sinfulness and limita-tions to knowing that we, like Jesus, bring pleasure to God. This is a fruit of prayer. We open ourselves "to 70.4 2011 Eicbten * The Hum of Being 366 receive what the Divine Source is waiting to give" (p. 99). Openness makes us ready to receive. God as God. Such openness comes in prayer, in the troubled sister, in vexing financial and administrative details, in the elderly and the sick, in the gifted ministry of so many of our members, in our team of ministry colleagues, in cre-ation, and on and on. Spirit enters into this world; we do not break into Spirit's world. God is always present; we are the ones invited to open ourselves to receive and to act from our deepest identity as beloved of and precious to God. Shea goes on to say that, though the origins and destiny of Spirit are mysterious, you are filled by the sound of it. It is the burn of being--present, vibrant, alive, now. You live by a spirit that is not you. Being born of this spirit is not an event "done and over." It is the "always-already- now" of life. It is the power of God liv-ing in you. Touch that ever so slightly in yourself and you will open to the teacher sent from God, and he will whisper things hidden since the foun-dation of the world, the things he has heard from his Father, the things he is yearning to tell you. He will entrust himself to you. (p. 86, emphasis added) This "hum of being" is "the vibration of pure exis-tence. It blows where it will because it is not produced by people . its origin and destiny cannot be traced, but we bear the sound of it. We know it because it is car-rying us away" (p. 94). Opening to Spirit The core of leadership ministry is spiritual leader-ship-- a way of being present to ourselves and to our God that informs and guides our organizational lead-ership. Spiritual leadership requires an openness and readiness to receive Spirit as she comes to us each day. Review for Religious "Spirit is shy," says Shea. "It does not want to compete with other allegiances. It wants open space, vacancies that it can move into without conflict. When we are detached, we wait in readiness . . . [with] hands empty and open" (p. 38). This calls for an emp-tiness with which we are often not comfort-able. It calls us to back away consciously from being overly busy, important, needed, in control, and responsi-ble. Shea suggests that it means being con-scious of our human dependence and vul- -°- - nerability, of the alienation that characterizes sin, and of the uncomfortable conversion that leads us to redemp-tion rather than isolation (pp. 141-42). Being attentive to our inner reality requires time to be engaged with our inner selves and with God. Wayne Muller says that "without stillness, without being pres-ent, we will miss the simple, quiet opportunities., to hear more accurately. We will miss the opening, the readiness, that place of grace waiting to be born.''2 Being quiet and present is a critical discipline and necessary attitude as we deal with the siren lure of daily demands and issues inherent in congregational leadership. Different personalities will attend to inner realities and find a life focus in different ways. One person's way of being open and attentive to God can, for another, be a "grit-your-teeth" effort. Joan Chittister OSB reminds us that even age does not have to be an "impediment Being quiet and present is a ~ri~tical discipline as we deal with the siren lure of daily demands and issues inherent in congregational leadership. 367 70.4 2011 Eicbten ¯ The Hum of Being 368 to the magnet for life in us.''3 When we discover what is the magnet of life for us, we will also discover clues to where we find the source of energy for our journey through life. Those clues can be particularly helpful for those in a leadership position. By knowing and trust-ing our way of being present to God, we will come to know the truth that "There are as many ways to pray as there are moments in life . In all these moments, [we] gradually make [our] lives more a prayer and . . . open [our] hands to be led by God even to where [we] would rather not go.''4 Inherent Call to Conversion Spiritual and communal leadership is an ongoing call to conversion. We begin with any of a wide range of attitudes: "It's my turn." "I am finally feeling ready." "Oh God, please not me!" "I am willing to serve and to offer my best." "If this is what God and the community want of me ." "This is how I will do leadership" . "This is what I will do to help community grow" . "This is what I will do to 'fix' the community . " Regardless of how we begin, we soon learn that this ministry is about entering into a way of life where, as an elected leader, we turn from the perspective of a mem-ber to a perspective that encompasses the whole com-munity. The position brings new responsibilities and a fresh awareness both of the community and of the local and global church. Community members express their varied expectations of leaders in titles that range from "Mother General" to "Servant Leader," but whatever the expectations, leadership is a way of life that calls for detachment and self-emptying? for becoming a channel for Spirit in the life and activities of the whole community. Review for Religious Leadership requires letting go of attachments, fre-quently of a beloved ministry. A move to a new location, may mean distance from family, friends, and colleagues. We often discover, painfully, that being called to lead-ership changes how friends and companions relate to us. We need to move from roles and responsibilities with which we have identified into those that may not be of our personal choice. How many of us have said, "Finances are not my thing"? Yet now we must carry major responsibility for financial stewardship of the congregation. We learn that even though we are vested with power in the community, we do not have full control over our schedule, our members, our decisions. I remember hear-ing a speaker say to a roomful of new leaders that they had control of their schedules and could schedule days off. Having been in leadership before, I almost laughed out loud, knowing how many days off or team plan-ning days had been cut short by a death or a commu-nity crisis. While congregations talk about "part-time" leadership, the fact is, once elected, we are never not an elected leader. Leadership ministry is full-time, is exercised whenever and however it is called for, and is a ministry around which we wrap part-time responsibili-ties as chaplain or pastoral minister or whatever. The position calls for detachment from personal and minis-try commitments in order to carry out leadership minis-try. It also calls for circumspection as we come to realize that everything we say and do reflects on "leadership"; personal opinions become "Leadership believes . " Response to the Call to Conversion We can fight against the inevitable demands for detachments or we can allow them to be invitations to 70.4 2011 Eicbten ¯ The Hum of Being go within, to come to deeper self-knowledge, to get in touch with our spiritual center. I remember fearing that leadership would move me into falsity and role-playing. Then I heard Angeles Arrien, a cultural anthropolo-gist, speak about the necessity for leaders to exercise "response-ability"--not responsibility as duty or obli-gation ("I have to . . ."), but as the ability to respond from one's authentic self ("I choose to . . ."). Such an understanding invites a freely given choice. Richard Nahman OSA, in a reflection on gospel spirituality,5 points out that the word "authority" comes from the same root as "author" and "authenticity." He poses some probing questions: "How authentic am I? . . . do I challenge myself, asking, 'Am I "selling" a heart-rending "product," or is the Word of God alive in me?'" His questions encourage us to ask our own: When is my action more about me than about service to my sis-ters and our mission in the church? In facing the daily challenges of leadership, do I aim to win or do I enter into the call to conversion? Am I reacting to a particular sister because of some past experience with her? Or am I able to step back and consider how I would respond to that same request or situation if it involved someone else? Do I need to control, or can I open myself to living with ambiguity and other ways of thinking? How am I dealing with stress? Am I numbing myself by eating or drinking too much? What am I avoiding? To whom am I accountable? Questions like these help keep us honest, invite us to face the challenges we encounter with open-ness to our personal blindness and need for conversion, and move us to prayer and reflection. Acting from Gift or Obligation? If we are serious about conversion, in leadership we Revie~v for Religious will come face to face with our inner self and our bodily reality--our truth in all its beauty and messiness--and will be invited to make a choice to live and minister out of a gift economy rather than an obligation economy. God is gifting me with this opportunity. Can I offer my ministry out of a generous abundance, or do I move into resentment because I "have to do it"? Can I own the reality that leadership does involve some "have tos" and do them graciously rather than grudgingly? How approach a situation shapes how I enter into it and how others experience me in it. None of us is perfect; nor is anyone the perfect leader. But a leader is invited to go beyond duty or obligation and make a choice for life, a choice to love and to serve the com-munity members out of love. This, I believe, is a choice for conversion, a "turning away from one's past [and] entrust-ing oneself to the unex-pected, uncharted way into the incalculable future in which God comes to us.''6 Conversion is not just giving up and letting go, adapting our lives to the necessities of the ministry, but is a life-long project of committing one's whole life to God. And leadership ministry offers abundant opportunities to move toward that commitment. Gradually, if we are open to conver-sion, God becomes that "hum of being" that accompa-nies us whether or not we are aware of it. We need to choose intentionally to open ourselves to conversion, knowing that we do not control when or how it will happen. God has a way of unsettling our Conversion is a life-long project of committing one's whole life to God. 371 70.4 2011 Eicbten ¯ Tbe Hum of Being carefully controlled world and "tipping" it sideways. VChen we least expect it, God will find ways to unsettle us and invite us to make "soul" decisions in which we recommit our hearts and lives to the sacred journey-- inward, outward, and forward--the "always-already-now" of life that Shea speaks of. It is a journey wherein we are called to be witnesses to the gospel and to be changed by God's abundant love into true disciples. As leaders, we are sustained in this conversion pro-cess by our own prayer, by the love and prayer of our leadership team, by friends and companions, by the liturgy, by the beauty of creation, and by the grace of office itself---"the quiet, sudden infusion of some power beyond [one]self. the unbidden, unsought, unexpected emergence in the soul of a capacity hitherto unacknowledged" (Spoto, pp. 59-60). Leadership as Loving Relationship When Jesus came to proclaim the Good News, some were gleeful that the Messiah had come and things would be good for the downtrodden Jews. However, Jesus in his preaching and ministry taught that the peo-ple of Israel should not presume privilege. He began his ministry not from a place of power but from a realiza-tion that he was loved and that his mission was to draw others into God's love. Whatever he did, he did out of his identity as the loved one. When we are elected to leadership positions, we must realize that we are elected for mission and not for our own prestige. Shea suggests that when we realize we are loved, we are energized, and it is then that we begin, even if we continue work we have been doing for years (p. 113). We can draw on personal skills and abilities and become good administrators in our communities, but Review for Religious spiritual leadership is about knowing ourselves as loved; about loving and receiving love in our sister-to-sister, brother-to-brother relationships; and about speaking truth in love. George Wilson says that we are "held irre-vocably by a profound sense of charity." A deep love for God and for one another enables us to face the uncom-fortable and often contradictory movements in our lives and in the lives of our sisters and brothers. "The Gospel mandate of love--not a romanticized abstraction but an interpersonal engagement with a challenging flesh-and-blood sister or brother--will always remain the ultimate touchstone for truth.''7 The mandate of love moves us to relationships characterized by dialogue, forgiveness, and reconciliation. As leaders, we are called to create deeper understanding among our members, to uncover a base of shared meaning that helps us coordinate and align our actions with our values. We enter into a pro-found dialogue when we relate from a deep well of love, even in what may seem simple and ordinary. It is not just words that we share; it is a relationship8 that finds its source in our relationship with God. Our sisters and brothers may or may not remember a major project that was completed or that it was accomplished during the term of leadership. What they will remember is our relationship with them--whether we loved them. Leadership as Pilgrimage Spiritual leadership is not static but is a process that draws us into a vital and life-changing relationship with God and with our community. We can think of that process as a pilgrimage. Doris Donnelley identifies five characteristics that distinguish pilgrims from tourists.9 Perhaps we can appropriate these as we strive to become pilgrim leaders: 70.4 2011 Eichten ¯ The Hum of Being ¯ Valuing the internal. Pilgrim leaders are motivated by a hope for something to happen within, something that alters their attitudes and ways of looking at life. ¯ Valuing self-investment. Pilgrim leaders invest themselves and surrender to the experience. They sur-render all that clutters their lives so that God takes cen-ter stage. ¯ Valuing transformation. Pilgrim leaders are awak-ened to new dimensions of life, community, and church. Such awakening requires listening at a deep level--at the level of Spirit and the "hum of being"--to avoid falling into disillusionment and cynicism as they learn more about the human failings and limitations of their community members and their church--and perhaps of themselves. ¯ Valuing the journey as well as the arrival. Pilgrim leaders prepare both before and all through their term of office by "taking time seriously and elegantly--the right here-and-now time of [their] lives" (Muller, p. 167). At the end of their leadership ministry, they "go home" and allow the internal dimension of their journey to continue to unfold. Those who allow this to hap-pen are changed, and the rest of their life's pilgrimage begins in new ways. ¯ Valuing community. Pilgrim leaders know that they are on a particular journey at a particular time and with a particular group for a reason. As the journey unfolds, the connections they make and the experiences they share with the group help them to understand that they are part of something much bigger than their own per-sonal growth and decisions. All of us, both leaders and members, are on a pilgrimage. We are a community within the larger community of our church, both the pastoral and the Review for Religious hierarchical church. We allow ourselves to realize that we are about witnessing to our loving God, not about building the perfect community. Parker Palmer1° speaks about the necessity of "de-illusionment," that is, moving from the "illusion of salvation by interaction" (having an idealized community of love, understanding, and true dialogue, having lots of new vocations, etc.), to under-standing that we are people in search of God, that God is always present, and that salvation is pure gift of God. I conclude with words for all who are called to com-munity leadership: trust your pilgrimage of leadership. Open yourself to God's love so freely given. Surrender yourself to God and listen to the hum of your being as God guides your community into the future and guides you daily in your leadership service to your sisters and brothers. Your authenticity is a source of Spirit. You are strengthened and supported when you are able to be open to Spirit, when you can allow enough emptiness and detachment to make room for Spirit, and when you can trust God enough to enter into the call to con-version. When you know yourself as beloved and pre-cious to God, that love will overflow into those around you; and, if you allow it, you will experience the return of love in abundance. Returning to the words of John Shea: "You are filled with the sound [of Spirit] . . . the hum of being . . . present, vibrant, alive, now. Being born of this spirit is not an event 'done and over.' It is the 'always-already-now' of life. It is the power of God living in you." In these days, when there are no clear answers or directions for our communities, we are invited to enter into the pilgrimage of religious communal life and min-istry with trust, courage, hope, and gratitude. As lead- 70.4 2011 Eicbten ¯ The Hum of Being ers, let us journey together with our sisters and brothers and with our God into a future filled with hope. Notes ' John Shea, Gospel Light: Jesus Stories for Spiritual Consciousness (New York: The Crossroad Publishing Company, 1998). This theme is developed more fully in Chapter 4, pp. 97-116. 2 Wayne Muller, Sabbath, Finding Rest, Renewal, and Delight in Our Busy Lives (New York: Bantam Book, 2000), p. 167. 3 Joan Chittister, Gi~ of Years. (New York: BlueBridge, 2008), p. vii. 4 Henri Nouwen, With Open Hands (Notre Dame: Ave Maria Press, 1972), p. 158. s Richard M. Nahman OSA, "My Gospel Spirituality," Review for Religious (2009): 41-48. 6 Donald Spoto, Reluctant Saint, The Life of Francis of Assisi (New York: The Penguin Group, 2003), p. 48. 7 George Wilson, "Something Tells Me. ," Human Development (2008): 13. 8 William Isaacs, Dialogue and the Art of Thinking Together (New York: Doubleday, 1999), p. 19. He notes that the ancient meaning of the word logos suggests "an intimate awareness of the relationships among things in the natural world," making "relationship" the best English translation for logos. "In that sense, logos may be best rendered in English as 'relationship.' The Book of John in the New Testament begins: 'In the beginning was the Word (logos).' We could now hear this as 'In the beginning was the Relationship.' " 9 Doris Donnelly, "Pilgrims and Tourists: Conflicting Metaphors for the Christian Journey to God," Spirituality Today 44:1 (1992): 20-36. www.spiritualitytoday.org/spir2day/9243.1donnelly.html l0 Dr. Parker J. Palmer, "Borne Again: The Monastic Way to Church Renewal," Weavings: A Journal of the Christian Spiritual Life (1986), p. 12. 376 Review for Religious THOMAS A. KROSNICKI Architecture and Religious Life ~ ver the years, Review for Religious has covered a wide range of diverse topics that touch religious life. The indices of the preceding 69 volumes of the periodical attest to a rich and significant contribution. Yet it seems to me that one topic is conspicuous by its absence. There seem to be no articles dealing with the relationship architecture has with the life of religious communities in general or about the impact buildings have on the members of those communities. In this brief presentation, I intend to raise several salient points for reflection and possible discussion by religious men and women about the impact of architecture--the houses we live in--on religious life. Your House Is a Self-Portrait Granting that the statement "Your house is a self-portrait" holds a measure of truth, one might rightly Thomas A. Krosnicki SVD is a former Director of the Bishops' Committee on the Liturgy. He may be addressed at Divine Word House, 832 Varnum Street NE, Washington, DC 20017-2143. 70.4 2011 Krosnicki ¯ Architecture and Religious Life 378 ask: What is the identity that a religious community intends to project by its buildings? It could be worth-while, therefore, for community members to step back and take a good look at their present living quarters, particularly if they are contemplating renovations or the construction of a new building in the future. What com-posite self-portrait do the present buildings or plans for future ones project to members and non-members alike? There should normally be a correlation between the edifice and the self-definition of the religious community that it houses. Ideally, building and self-definition posi-tively reinforce each other. As there is no set design for th~ shape of a religious house, no one can convincingly claim that "this is how a house for religious should look." During the 1950s and 1960s, when religious com-munities were expanding in the United States, archi-tects designed new houses for religious communities that today remain clearly identifiable as from that era. Basically, many look very much alike--pejoratively described as "1960 Penal." They ended up strikingly similar in both design and material. I can, for example, point to the two houses across from my residence in metropolitan Washington DC and say unequivocally, "Clearly, from their appearance, both were built dur-ing the unprecedented growth phenomena of Catholic religious life of the 1960s." Unfortunately, in the States such buildings were generally designedto last for 75 to 100 years; they will be standing for another 25 or more years, even though their primary purpose may have morphed into something else, given the decline of voca-tions and dwindled need for large residential buildings. How did that kind of building style come about? Financial constraints? The pressure of urgent need for expansion? A lack of creative imagination? Government Review for Religious restrictions? Regardless of the reason, the basic princi-ple "Every house is a self-portrait" seems to have been unwittingly overlooked. One hopes that we religious have better images of ourselves than these buildings project. But, a corporate self-image is not always easy to come by. How might it be achieved? Rule and charism, as well as the function and ministry of the particular religious community are central to the large equation that feeds into an architectural design. Therefore, in plan-ning or renovating a house, a religious community must col-laborate with a care-fully selected architect in a process of "defin- ~, ing" the building so it truly fits with and looks like the community and not just shows off the architect's latest ideas. As qualified and inspired as the architect or builder might be, they still may not truly understand religious life and must watch the bottom line of overall cost and materials. In short, the community must school the architect, as well as itself, in its unique religious ethos, its particular rule, and its designated ministry so that the completed proj-ect images or reflects the community at its very best. Thus, a rural Trappist monastery should not have the appearance or design of an inner city residence for the Missionaries of Charity of Mother Teresa of Calcutta. One hopes that we religious have better images of ourselves than these buildings project. Form Follows Function The architectural principle of Louis Sullivan (~'1896) that "form follows function" remains both valid and in 379 70.4 2011 Krosnicki ¯ Architecture and Religious Life 380 vogue today. Unfortunately, one can still find designs that have proven to be decidedly dysfunctional in spite of that basic principle. Frank Lloyd Wright ('c1959), the renowned American assistant to Sullivan, accepted the axiom in principle but moved beyond it to "organic architecture" promoted by the "Prairie School" move-ment. Recent attention has focused on the organic archi-tecture of the Sagrada Familia Basilica in Barcelona, designed by Antoni Gaudi (t1927). Nature was Gaudi's inspiration. He saw that plant forms clearly stem from their organic function, and he incorporated those forms into the functionality of his imaginative edifice. Function does not necessarily dictate that the end product be prosaic, sterile, or crassly utilitarian. Paradoxically perhaps, structural forms can be functional without being deprived of the truly creative, void of the artistically challenging, or stripped of the esthetically appealing contributions of architecture. Religious residences are generally built in view of their multiple and unique functions. So, the first chal-lenge is to attempt to define the multifunctionality of a religious building that is to be something more than a warehouse for people or a residence for transient day-laborers, not unlike a Motel 6 or Holiday Inn. The bui~ldings are residences for women or men dedicated to a life in community (mensa communis remains an apt term) and bound together by common religious life and ideals, expressed in vows, vocation, and ministerial commitment. A first consideration, when looking at form-func-tion, is the physical arrangement or basic design of the building. What structural units are judged major-- i.e., the central, common spaces of the community? The community chapel, gathering room, library, and Review for Religious dining facility--characterized by their size, location, and accessibility--are generally considered primary. A well thought out floor plan needs to facilitate patterns of movement to these central community areas. Secondary structural units are necessary community service areas and the rooms for individual members, which provide commodious but not ostentatious living. I recall that some artist--perhaps Michelangelo-- stated that "small rooms beget small ideas." Although the personal rooms of the members remain secondary in terms of designed structural units, they are not unimportant for the general well-being of the commu-nity. Each community has its own approach and its own reasons for making its deci sions. One religious community that initially provided private rooms for members in initial formation decided to redesign the space into areas that could be occupied by several persons because they felt that during the ini-tial formation stage private accommodations fostered too much individualism, egocentrism, and even narcis-sism-- a concern that the 'T' might loom larger than the "we." Such questions remain open to serious reflection and debate based on various issues that come into play --e.g., culture, maturity, and background of the indi-viduals concerned. Ultimately, what must be considered in any situa-tion is the basic interrelationship of major and secondary structural units and their impact on the daily life and well-being of the community. Consciously or unconsciously, Some artist stated that "small rooms beget small ideas." 381 70.4 2011 Krosnicki ¯ Architecture and Religious Life decisions about their size and placement will identify and underscore community priorities and emphases. The physical environment does influence the persons who occupy the building, 382' The Building Shapes the Community We must accept the fact that the physical environ-ment does influence the persons who occupy the building. In a process that is subde and for the most part uncon-scious, the edifice can take hold and mold the minds and hearts of the occupants for good or ill. A house at architectural peace with itself can pro-mote harmonious peace for the inhabitants. A house bereft of structural harmony and beauty can, unfortunately, exacerbate division and conflict. That alone is a good reason for "getting it right" on the draw-ing board from the very beginning. Buildings, even for religious men and women, need to support and enhance the individual emotionally, psychologically, and spiritually. Consideration must be given to how the psychological and spiritual well-being of the community members can be fostered by the house they inhabit. Is there an appropriate balance between community and individuality? What about the tension between the need for private and for public spaces? Areas of silence and communication? Flexibility and stability? Buildings architecturally designed like rabbit burrows or mazes, where one can easily hide away from others, do not facilitate communication (and therefore community itself) any more than open ended "glass houses" neces-sarily foster or encourage healthy solitude and needed Review for Religious silence. Other problems can be compounded by poor physical layout. Anger, for example, can be triggered by a person's assigned living space within the commu-nity (e.g., "We built the rooms too close to--or too far from--the elevators"). Inadequate light might contribute to depression--e.g., "It's too dark here. I need the sun. I'm depressed." Community and interpersonal tensions can arise when the building itself does not reinforce per-sonal identity, enhance self-worth, or affirm self-esteem. [Editor's Note: One, however, must admit that while some difficulties can be remedied by a change of rooms or by the purchase of adequate lamps, even the best architec-tural planning can go only so far in addressing deeply engrained attitudes and longstanding difficulties.] Serious interpersonal conflicts might be symptomatic of a systemic error in the very environmental package in which one "lives and moves and has his or her being." "You act the way you dress" is a maxim that might be buttressed with another: "You live the way you're housed." Physical, emotional, psychological wholeness and well-being along with spiritual growth are nourished by an environment of beauty and are enhanced by tran-quility begotten of right order. Go Green A new, but significant, consideration in the design and use of religious buildings is the "green" movement. Care for the earth and its natural resources is not only an environmental issue but a theological one as well. In the design and construction of new buildings by reli-gious communities, attending to this "green" factor can stimulate new thinking, practical cost-saving, and aware-ness of environmental issues. There are already positive examples in this regard. 3,83 70.4 2011 Krosnicki * Architecture and Religious Life The Holy Wisdom Monastery of Benedictine Sisters in Middleton, Wisconsin, (www.benedictinewomen.org) that opened in August 2009 addressed "green" issues such as geothermal heating and cooling, solar panels, rain and roof gardens, tankless water heaters, optimum use of natural light, restored natural prairie habitats, and use of regional building materials. The goals are clear: an environmentally sound structure, respect for the environment, use of energy-saving programs, affordable housing, and the manifestation of a spirituality aligned with a care for the earth and all creation. One resource for any religious community consider-ing the construction of a new building or the retrofit-ting of an old one would be the U.S. Green Building Council (USGBC). LEED (Leadership in Energy and Environmental Design), a program developed by USGBC, "provides building owner and operators a concise frame-work for identifying and implementing practical and mea-surable ~green building design, construction, operations, and maintenance solutions" (see www.LEED.org). The LEED program can be applied to all buildings regardless of where they are in their life cycle (old, renovated, new). Impact beyond the Community It is my contention that, with few exceptions, reli-gious women and men have not given enough attention to the architectural impact their buildings--in particular their residences--have on their membership. In addition to all that has been said above, it would be important to know what impression our buildings have on those who are shopping around for a religious community. Could it be that the building that clothes the community is of far more significance--more, even, than the religious habit--than heretofore granted? Certainly, in the pro- Review for Religious cess of designing new structures or retrofitting old ones, the psychological, spiritual, and physical well-being of the individual, and therefore of the community, must be carefully weighed. In all these areas, there is ample reflection material for the community, the architect, and the construction company. The fruit of that reflec-tion would benefit religious life and those that religious touch by their life and ministry. Approaching Fall As the drone of locusts saws through evening silence, summer quietly collapses. No encore of merry gardens, rains trelsy of wrens, aroma of cut grass. I gird my soul as I view the spent zucchini plants fiat and pallid. No sly submarines left. And so goodbyet. My God, pull back these fingers reaching for what's gone. Teach them to renounce for the needed span all blush and bloom, all sun-nursed freshness. Stiffen my spine for sterner days, arthritic stalks in dying fields, the grief of trees soon to weep their leaves. Let me trust the grace all losses offer. Patricia Schnapp RSM 70.4 2011 focus on JOEL GIALLANZA Be Saints: Pathway to a Holy Life Joseph On 17 October 2010, Pope Benedict XVI can-onized Brother Andr4 Bessette CSC, the first member of the Congregation of Holy Cross to be so honored. His canonization did not really surprise anyone who knows anything about his life and work and, of course, about the Oratory of Saint Joseph in Montreal. Even before Andr4's beatification in 1982 and now his canonization, it was easy to think of him as a saint. He was considered such even during his lifetime. And, in the interim period of forty-five years between his death and his beatification, it was generally assumed that one day he would be officially recognized as a saint by the church. It was easy to think of him as a saint because of the many healings and Joel Giallanza CSC is the administrative assis-tant to the provincial of the South West Province of the Holy Cross Brothers. He can be addressed at 1101 St. Edward's Drive, Austin, Texas 78704. Revi~ for Religious other miracles associated with him. Though not often mentioned, those other miracles included bi-location and the gift of insight through which he could read (or "see," as he said) people's souls. These types of miracles came to light during the testimony of witnesses in the processes for his beatification and canonization. Brother Andre's frequent exhortation to others was simple and direct, "Be saints." His life and work set before us a way to holiness, a way to "be saints." A Life and A Work Alfred Bessette was born on 9 August 1845, in Saint Gr~goire d'Iberville, Qudbec, Canada. He was the eighth of twelve children. By the time he was twelve years old, both his parents had died; he and his siblings were separated and sent to live with various relatives. Alfred did not receive much education; he learned to sign his name and to read a little. His health was always weak and it was difficult for him to keep a regular job. As a young man, he worked for various factories and mills in Canada and the northeastern United States. In 1870, when he was twenty-five years old, he applied for admission to the Congregation of Holy Cross, a community of brothers, priests, and sisters founded in France thirty-five years earlier by Blessed Basil Moreau CSC, a diocesan priest of Le Mans. Alfred was accepted, and took the name Brother Andre. Because of his poor health, his approval for profession of vows was delayed. After his initial formation, he was assigned to Notre Dame College in Montreal, a secondary boarding school sponsored by the Congregation of Holy Cross. He served as doorkeeper, infirmarian, barber, and jani-tor. In 1872, he was approved to profess his vows as a 387 70.4 2011 Giallanza ¯ Be Saints Brother of Holy Cross. Though he was not involved in the school extensively, he was particularly sensitive to students who were ill. When an epidemic of smallpox broke out in another school in Montreal, Andr~ rec-ommended a procession with a statue of Saint Joseph through the school. The epidemic diminished imme-diately. Increasingly, the sick began to visit Brother Andr~ and ask for his prayer and advice. His usual recom-mendation was that they pray to Saint Joseph to ask for his intercession. In the early 1870s, the first heal-ings began to occur. Brother Andr~ always insisted that Saint Joseph accomplished all these things. His typi-cal "response when people requested his own prayer was simple: "Ask Saint Joseph to bring your petition to God." Because the sick were coming to the school to see him, parents and community members objected that the students were being exposed to various sicknesses and diseases. It became difficult for Andr~ to meet with those who came to him for prayer. In 1896, the Congregation of Holy Cross purchased a piece of property across the street from the school, near a trolley stop, where the sick could meet with Brother Andr& A small chapel was built in 1904, and in 1909 he was assigned full-time to be in charge of this place of prayer. In 1915 construction began on a larger chapel, the crypt church of the present Oratory of Saint Joseph, to accommodate more people. The number of pilgrims seeking Brother Andre's counsel and Saint Joseph's intercession steadily increased. After comple-tion of the crypt, construction continued and the upper church began to take shape. When funds fell short and the work was suspended prior to the placement of the roof, Brother Andr~ said, "If Saint Joseph wants a roof Review for Religious over his head, he will take care of it." Saint Joseph even-tually did take care of it, but Andr~ was not alive to see it. Over the years Brother Andre's health never improved. Two days after Christmas, 1936, he had a severe attack of indigestion, and a few days later he was admitted to the hospital. In the days that followed, his pain increased; during that time he was constantly pray-ing and asking that God's will be done. On January 4 he went into a coma. Brother Andr6 died at 12:50 AM on 6 January 1937. His body was brought to the Oratory. During the next seven days more than one million people waited in line, in the bitter cold, to pass his body, to touch their rosaries and other objects to it, and to pray. Many extraordinary cures were reported during those days. Saint Andr~ did not live to see the completion of Saint Joseph Oratory as it is today; however, he is buried in the crypt church he knew so well. The Oratory contin-ues to be a place of prayer and pilgrimage. Andre's name is forever linked to that of Saint Joseph because of the obvious similarities between these two saints. Both were simple laborers through whom God chose to do extraordinary things; both knew pov-erty and suffering; both experienced exile. Above all, both remained faithful to whatever God asked of them; both point out to us a pathway to holiness. A Way to Holiness Though Andre's life was filled with miracles and other extraordinary phenomena, our faith teaches us that such things do not de facto constitute a person's holiness. Holiness is not about singular actions within a person's life, regardless of how impressive those may be. Holiness 70.4 2011 True holiness is enduring 390 is reflected through the person's entire life, the complete example that is given to others. Further, the standard for such holiness is not arbitrary; it is nothing less than God's own person. Jesus taught, "Be perfect, as your heavenly Father is perfect" (Mt 5:48). Another transla-tion says, "Be holy, as God in heaven is holy." With the Incarnation, Jesus becomes the standard. Holiness is simply to live as Jesus lived, to love as Jesus loved, to do what Jesus did; we do it in our own lives, in our daily relationships and responsibilities. Each and accessible, time Jesus confronts those . who would sum up the law in terms of what they do or what they have accom-plished, he counters it by referring to the priority of mercy, detachment, compassion, forgiveness, charity-- in brief, following him and his way. We look to people we consider holy for encourage-ment and guidance, for insight about how to follow Jesus. Brother Andre's entire life and example speak to us of following Jesus, of being holy. His is an endur-ing holiness that reaches beyond the historical period in which he lived. His life also reflects an accessible holiness; a way of life that is possible, even though we may never do exactly what Andr~ did. His instruction to us is simple, "Be saints." True holiness is enduring and accessible; temporary holiness is counterfeit and conceited. In our own way, in our own life, we can be holy. Brother Andr4 shows us a pathway to a holy life. What are the recommendations for the way to holiness that Andre's life and example place before us? These reflections will focus on four recommendations. Review for Religious Believe First, believe. Andrd used to say, "God never forgets us." "Never" is a strong word and leaves no room for variation. And yet, that is what our faith teaches us. God is always with us. God always loves us--always, without exception. Do we believe that, without exception? This is the faith to which we are called. The challenge for us emerges when our faith is confronted by experiences that do not speak to us of God, or by events that seem to be in direct contradic-tion to what we hold to be true of a loving God, a good God. Then we are tempted to think that God possibly has forgotten us or is looking the other way for the moment. Yet, faith teaches us that such are God's ways, such is the way that Providence works. We are called to trust Providence, to believe Providence, even when things point in directions that, to all appearances, have nothing to do with God. This was true in Andre's life. The fact that he was admitted to the Congregation of Holy Cross is evidence that God was at work when the normal pointed in the opposite direction. He was not educated, he learned to read very little, and could barely write much beyond his name. His health was always precarious. From a voca-tion perspective, it was uncertain if he would ever have the capability or stamina for any kind of ministry. These facts provided more than sufficient reasons for the com-munity to think that it would be too much of a risk to accept him. Still, Andr~ remained faithful to the work that had been assigned to him and hoped he would be accepted. As he said, "If you do not believe in God, you will get nothing." Andr~ believed; and though his formal acceptance and profession of vows were delayed, he was admitted to Holy Cross. 391 70.4 2011 Giallanza ¯ Be Saints Similarly, the fact that the Oratory came into exis-tence is a testimony to Andre's faith that God, through Saint Joseph, would complete what Andr~ believed God was calling him to do. Even after permission was received from the community to proceed with the con-struction, there were financial setbacks. Each step along the way required the conviction that God and Saint Joseph would provide. Brother Andr~ continued his work as if God and Joseph were already in the process of providing. As con-struction work was well underway, when asked how he had succeeded, Andr6's reply was simple, "I have always left the work of the Oratory in the hands of the good God." In late 1936 and early 1937, when it became evi-dent that Brother Andr~ would die before the comple-tion of the upper basilica, his own perspective never varied: "The good God has no need of me to complete this work. Saint Joseph will see to it." The foundation for our own spiritual life is faith, the conviction that God does not and will not forget us or abandon us. In reality the questions before us are not about God's side of the relationship; rather they arise about our side of the relationship. VChen are the times that I tend to forget God? What experiences or events distract me from God's constant presence to me? What can I do to maintain a conviction about the constancy of God's presence? Pray A second recommendation for the way to holiness that Andr~ teaches us: pray. Andr~ used to encourage others by telling them, "When we pray, God's ear is pressed to our lips." It is an intriguing image for at least two reasons. Review for Religious First, there is an intimacy about the image, illustrat-ing God's desire to be as close to us as possible. There are obviously times when we do not sense or perceive that proximity as a reality. Andr~ assumed it. He believed that God would be near when we prayed regardless of whether we experienced that nearness. Such an insight builds upon the faith that was mentioned as the first rec-ommendation for a way to holiness. There is no incen-tive to pray if we think that the words and thoughts and desires that we bring to prayer simply disappear into a vacuum. To pray at all, we must believe that God is near to us. The Book of Deuteronomy teaches us: This commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, "Who will go up to heaven for us, and get it for us so that we may hear it and observe it?" Neither is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?" No, the word is very near to you; it is in your mouth and in your heart for you to observe (30:11-14). Such is God's closeness to us when we pray. Second, it is interesting that in this perspective on prayer Brother Andr~ saw God as quite active. He had the firm conviction that God was listening and listening closely. It is God who presses an ear to our lips. God is interested in our prayer and wants to hear what we have to say. It was said by witnesses that Andr~ prayed as if he was speaking to someone from whom he expected an answer. We must be willing to bring the happenings of our daily life into our prayer, honestly and directly. Andr~ used to say, "In prayer, one speaks to God as one speaks to a friend." We can speak to God in this way because there is an intimacy about prayer and because God draws close to us when we pray. 393 70.4 2011 Giallanza * Be Saints Prayer may not be so much about changing the world around us as it is about changing our perspective on that world. 394 Brother Andr4 prayed about what was going on in his life and his ministry. He brought his concerns to God, very explicitly. Whether it was his concern about the continuing development of the Oratory or about the condition of a particular person who had asked for his prayer, he believed that prayer could and would have a real impact in the world. He says in his customary sim-plicity, "If we prayed more, things would go better in the world." Given the complexities of the world in which we live, it would be too easy to dismiss this as naive. And yet, prayer may not be so much about changing the world around us as it is about chang-ing our perspective on that world, enabling us to make a difference, enabling us to see ways in which God is present and active. Genuine prayer always urges us to action; prayer apart from action is no prayer at all. When it came to Saint Joseph, we know that Andr4 had a special relationship with him. For Andr4 it was sim-ply a matter of presenting to Joseph whatever needed to be done and then trusting that it would get done. He said, "If people knew how to pray better, they would obtain everything from Saint Joseph." The challenge is two-fold: first, to be clear regarding what we are praying about; and second, to refer everything to God's will. What we envi-sion as a response to our prayer may or may not be what God has in mind. Praying "better," as Andr4 understood it, required attentiveness to whatever God has in mind. Review for Religious Prayer builds upon the foundation of faith and is necessary for our continued progress and growth in our faith life. Our approach to prayer and our fidelity to prayer say more about its quality than does the actual content and method of our prayer. What is my method of prayer and am I faithful to it? Do I bring to prayer the reality of my everyday life: my hopes, struggles, fears, expectations, aspirations? Is my prayer more a demand or a desire, a litany or a longing, a performance or a passion? Ser~e A third recommendation for the way to holiness: serve. Brother Andrt's sense of service direcdy echoes the gospel; he said, "We cannot love God without lov-ing our neighbor." Service must flow from our prayer. As prayer expresses our love-relationship with God, so service expresses our love for others. Brother Andr6 used to say, "The door of heaven is the heart of Jesus and the key to that door is prayer and love." These two--prayer and love practiced in service--flow into and out of one another. They form a dynamic cycle of our relationship to God and our apostolic relationships with others. Andr~ does not speak about service as much as he speaks about loving others, caring for them, and respond-ing to their needs. Clearly he understood loving others in very practical, immediate terms. Serving others, loving others, in some way engages us with them. Andr6 often said that it was not sufficient to give money in respond-ing to needs; it was also necessary to give compassion from the heart. Money could assure that there would be a distance maintained between ourselves and the reality to which we are responding; compassion demands that we 70.4 2011 Giallanza ¯ Be Saints 396 know about and be touched by the actual circumstances of others. It is clear in studying Brother Andre's example that he was willing to be very engaged in the lives of oth-ers. Witnesses testified that even brief encounters with him left them with the impression that they had been lis-tened to and even known by him much more profoundly than they had anticipated. Brother Andr~ often said that the Lord was our big brother and that we, as little brothers and sisters, have the responsibility to love one another as members of the same family. This is a key theme in the spirituality of the Congregation of Holy Cross. Still, it is especially interesting that Andr~ would use the family as a refer-ence for loving others. His own experience of family, that is, his biological family, was quite disjointed as he was growing up. In fact, his experience of family could have left him bitter or with a feeling of being deserted, due to the death of his parents and the separation from his siblings. Yet he overcame that potentially debilitat-ing reality to grow into a person who genuinely cared for others and responded to their needs. Rather than going through life with a bitterness because he had no natural-family identity, he chose to center his sense of family around the Lord Jesus. And that center was espe-cially necessary because there were times when even his Holy Cross religious family was not very supportive. Brother Andrd is known for his very close relation-ship with Saint Joseph. His mother introduced him. to practices of praying to Saint Joseph and, over time, he developed a strong and intimate relationship with this great saint. However, it is clear that the priority in his life was his love-relationship with Jesus, and he lived that relationship through his service to others. He served simply because that is what Jesus did; as Jesus Review for Religious cared for the people, so too Andrd cared for the people; as Jesus healed, so too he healed. For Andrd this was a very straightforward reality: do what Jesus did and so become like Jesus. Service, in whichever form it takes, demonstrates the reality of our spiritual life. Service--the giving of ourselves, our talents and gifts--is a necessary part of the Christian life. The alterative is that our spiritual life becomes narcissistic and self-enclosed. Neither the type nor the extent of the service that we render to oth-ers is as significant as that we build some form of ser-vice into our life as a way of continuing the mission of Jesus. Our service must be consistent with our gifts and respectful of our priority commitments in life. How do I serve others? In which ways do I continue the mission of Jesus? How has the service that I offer been a source of spiritual growth for me? Trust The fourth recommendation for the way to holi-ness: trust. Trust, in terms of the spiritual life, involves the recognition and acceptance of the abilities we have and the efforts we make to do what our relationship with God and our spiritual life require of us. Trust also involves the conviction that God will support us in those abilities and efforts. Brother Andr6 teaches us, "God does not ask the impossible. God asks that we offer our good intentions, and accept the inconveniences that come with each day, and offer our daily work." Such simplicity reflects Andr6's basic approach to the spiritual life: we do what we can with what we have. But this simplicity should not be equated with ease. Sometimes when we are con-fronted with daily inconveniences and the work that is 397 70.4 2011 Giallanza * Be Saints before us, the good intentions of which Andr~ speaks may not be so evident. Even though God does not ask the impossible, that does not mean that what each day brings to us does not feel impossible or at least over-whelming at times. Trust is to be convinced that God will remain faith-ful, that God will provide the grace we need to be good Christians, even when we encounter difficulties or experience setbacks. If we do not believe that God will remain faithful, we will gradually move toward discour-agement and, in the worst case, despair. Andr6's recom-mendation is explicit: "We must pray that God does not abandon us in our trials and pray to accept with confi-dence the trials that the good God judges appropriate for us to carry." Trust is especially necessary when confronting the cross, of whatever kind. We know that Andr~ most certainly had his share of crosses, both from the Holy Cross community and from those outside Holy Cross. Brother Andr6 speaks about the cross and about trusting God in the midst of experiencing the cross. However the cross comes, it is yet another expression of God's love for us; it is part of our transformation into the liv-ing likeness of Jesus; it is part of resurrection. This is why. Andr~ refers to trials that "the good God judges appropriate for us to carry." He saw the cross in our life as part of God's will even as it was in Jesus' own life. He said to someone who did not see any improvement in a bothersome physical condition, "If it is God's will that you be sick, why would you refuse to accomplish God's will?" The appropriateness of the crosses we carry is based upon what we need for our transformation. It also reflects our capacity to carry a particular cross and our openness to the grace necessary for carrying that cross. Review for Religious Brother Andre's name is tightly linked with that of Saint Joseph, and yet it is said by those who knew him well that his principal devotion was to the Passion of Christ. They said he spoke of the Passion as if he had lived it. This makes perfect sense for one who expe-rienced many obstacles along the pathways that he believed God was calling him to follow. And, beyond that, it makes perfect sense for one who shares in the heritage that Father Moreau, as founder, passed on to the Congregation of Holy Cross. Accepting the Passion of Christ as a model for our life requires trust, the con-viction that what we experience will truly lead to our transformation into the living likeness of Jesus, that it will guide us to resurrection. Andr6 is a saint, but if we distance him from us, then we make it impossible to use his example as a support for our own life. Each of us has ~he potential to be a saint. To realize that potential we must trust that God will give us the graces we need. The alternative to trust is self-reli-ance; it is to assume that we are self-contained in terms of the resources we need to be holy. Trust is practiced by fixing our attention on God, accomplishing our everyday responsibilities, and placing our gifts at the service of oth-ers. Do I trust that God will give me the graces I need to be a good Christian? When have I experienced trust as essential for my continued spiritual growth? Which crosses have been the most transformative in my life? "I Have Asked to be Always in God's Presence" When asked about his own prayer and spiritual life and what he was called to do, Brother Andr~ said, "I have asked to be always in God's presence." Whatever images we may have of him, his work and his miracles, it is interesting that his desire was simply to be in God's 399 70.4 2011 Giallanza ¯ Be Saints 400] presence, to do what he did in cooperation with God. At another point he said, "We must not be attached to earthly things, otherwise we cannot be attached to God." To be one with God, to be attached to God - this was his deepest longing. And that constitutes Andre's holiness more than any of the extraordinary accomplish-ments that occurred during his life or since his death. For him, this union with God, this being in God's presence, was essentially an act of love. He frequently recommended, "Pray to obtain a true love for God." A true love for God would be reflected in the desire to be ever close to God, to complete God's will, to live those qualities of life that are reflected in the gospel: humility, faith, compassion, generosity, patience, etc. It is interesting that, in commenting on his ministry, Andr~ once said, "It is su.rprising that people often ask me for healings, but rarely for humility, for the spirit of faith." While a particular healing might be important in response to what a person was suffering, he believed the priorities for the spiritual life were more closely related to humility and faith than to any healing. Before Brother Andr6 died, his last words were, "This is the seed.;' Though it is an allusion to several gospel texts, he did not expand on his statement; so we can reflect on this self-description from several perspec-tives. All of them can give us some insight into the way to holiness that Andr6 points out to us. In Matthew's Gospel, in the parable of the sower, Jesus says, "As for the seed that was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hun-dredfold, in another sixty, and in another thirty" (13:23). The seed in this case is God's word that is meant to bear fruit. It is evident that Andrd's life has produced fruit Review for Religious far beyond what he may have imagined. Responding to God's word was for him a simple act of love. As he often recommended, "Love Jesus as he has loved us, effectively and openly." This is what it means to receive the word and have it grow within our life. In Luke's Gospel, while teaching the crowds, Jesus says, "What is the kingdom of God like? And to what should I compare it? It is like a mustard seed that someone took and sowed in the garden; it grew and became a tree, and the birds of the air made nests in its branches" (13:18-19). The seed in this case is a very small, even minuscule, real-ity that becomes ~ large enough to welcome and sustain life. As Brother Andr~ said on more than one occasion, "The Oratory is the work of the good God." Andr~ sowed a small seed, even in the midst of opposition and criticism; today it is clear how extensive the influence of the Oratory is. It continues to be a place where people find comfort and healing for their life, refreshment and encouragement for their faith. Also in Luke's Gospel, when the apostles ask for an increase in faith, Jesus responds, "If you had faith the size of a mustard seed, you could say to this mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you" (17:5-6). In this instance the seed is faith that accomplishes what needs to be done. The amount of faith is not of significance to Jesus; some mustard grains are almost like powder. It is the conviction and confidence underlying faith that make the difference. If we could be The priorities for the spiritual life were more closely related to humility and faith than to any healing. 401 70.4 2011 Giallanza ¯ Be Saints 402 one with God's will, our faith would have the same effec-tiveness as Jesus' own. What Andr~ did, he did in faith, confident that God and Saint Joseph would respond. He used to say, "You must submit yourself to God's will; it is the teacher of everything." Andr~ had learned well God's will; in his work for the development of the Oratory and in his healing ministry, the confidence and strength that came from that learning are clearly evident. In John's Gospel, Jesus teaches, "Truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit" (12:24). In this case the seed is the death that leads to new life. This may very well be the seed with which Brother Andrd identified himself. His perspec-tive, not only on the Oratory, but on everything he did, was that God and Saint Joseph were doing what needed to be done. His own task was to remain close to God and to accept whatever came. He had learned that close-ness to God came at a price. He said, "The closer one is to God, the more one suffers." There was dying to do as the Oratory developed; more than once plans did not go exactly as Andr6 had hoped or envisioned they would. But he remained faithful because he knew that God had called him to do this. " Brother Andr~ could say "This is the seed" near the end of his life precisely because that is what he had been throughout his whole life. Regardless of the gospel lens through which we reflect on his words, Brother Andrd has become a seed. His life has become an example of living God's word; of believing that the smallest efforts, if sincere, can produce enormous results; of bringing faith to all that we do; and of dying to self so that new life may emerge. Review for Religious "Be Saints" Brother Andr6's exhortation is simple: "Be saints." The assumption in this, of course, is that we can be saints. The truth is, we can. We do have the potential for a holy life, within our own life. As Andr6's example has been and continues to be a seed of encouragement for countless people, so too we are called to be a seed for others. The soil necessary for that seed to flourish requires that we believe and pray, serve and trust. These will provide the fertile ground that is the foundation for the pathway to a holy life. Reference Quotations of Brother Andr~ are taken from Frbre Andrd disait souvent. (Saint Joseph Oratory; Montreal: Editions Fides, 2010). Translation provided by the author. Imagining the Journey Retracing the route from the San Salvador airport taken by the four North American churchwomen on 2 December 1980 What did they do, I wonder, when the road turned toward death ? Gaze at the sleeping corn, longing to taste harvest? Pass by the gnarled ginger root tree, with hope for the next day's shade? Did they sense the holy ones gathered around them, arms outstretched in welcome? Did they reach for the hand of another who also trembled, finding courage and comfort in her clasp? Did they, I wonder, hold the shining beauty of this world for one last fleeting moment? Chris Koellhoffer IHM 403 70.4 2011 JOHN M. SAMAHA St. Joseph in Focus: Husband of Mary and Guardian of Jesus 404 Hw)w much do we know about the man who as the husband of the Mother of Jesus and the guardian of our Redeemer? St. Joseph is the often-overlooked member of the Holy Family. Scripture says little of him. We seem to give him scant attention. Yet devotion to St. Joseph has deep roots in Christian tradi-tion. Just how do we honor and appreciate him? Do you remember when, as children in Catholic school, we wrote "J.M.J." at the top of our papers? We did so to remind ourselves to have the same intentions that Jesus, Mary, and Joseph had in life. Husband of Mary We must remember that Mary and Joseph are a couple. And Jesus is their child. We picture the mem-bers of the Holy Family side by side. They belong Brother Jolm M. Samaha SM writes from Marianist Center; 22683 Alcalde Road; Cupertino, California 95014. Review for Relig$ous together. When separated, their significance in God's plan of salvation is clouded, because their importance lies in their relationship to each other. While honor-ing the perpetual virginity of Mary, we cannot disre-gard Joseph's privilege and happiness of being Mary's husband. Artwork has often depicted Joseph as an old man--possibly so that he would seem to be less of a threat to Mary's virginity. Such depictions tended to undervalue the loving relationship of Mary and Joseph as husband and wife. St. Teresa of Avila, for one, always insisted that Joseph was a young man when he married Mary. The special preface for Joseph the Husband of Mary in the Eucharistic Liturgy reinforces this positive approach: "With a husband's love he cherished Mary, the Virgin Mother of God." Foster Father of Jesus Since Joseph is the husband of Mary, he is also father to Jesus. While we know that Joseph was not the physical father of Jesus, Luke, in the gospel account about Jesus being lost in the temple, has Mary say to Jesus: "Son, your father and I have been searching for you in sorrow." And the preface cited above goes on to testify: "With fatherly care he watched over Jesus Christ your son, conceived by the power of the Holy Spirit." If one were to think that Joseph's fatherhood was diminished because he did not physically procreate Jesus, let that person speak with adoptive parents-- especially the ones who have conceived a child of their own and adopted others. They will let you know how real Joseph's fatherhood is. Head of the Holy Family Joseph played an important role as Jesus "grew in 405 70.4 2011 Samaba * St. ~osepb in Focus 406 wisdom, age, and grace before God and men." In the Jewish tradition children were in the special care and tutelage of their mothers until they reached the age of five. Beyond that age children came under the special guidance of their fathers. Joseph was the rabbi of the Holy Family and it was his duty and privilege to teach Jesus the Jewish faith and practices. Joseph would have led his family in worship in their home at Nazareth. At meal times both Mary and Jesus looked to Joseph at the head of the table to offer the prayer of blessing. Each year when the Passover was celebrated, the youngster Jesus played his role and addressed the ritual question to Joseph: "Father, why is this night different from every other night?" Then he listened with his mother to Joseph's narration of the glorious events of the Exodus and the explanation of the meaning of the paschal lamb. He could easily have recalled Joseph's explanation years later when he heard John the Baptizer proclaim him the Lamb of God who would take away the sins of the world. When Jesus was of age, Joseph introduced him to syn-agogue worship and the rituals to which Jesus remained faithful throughout his life. Joseph also taught Jesus the skills of a carpenter. By practicing this trade Jesus sup-ported himself and his mother after Joseph's death. Jesus' human experience of fatherhood was drawn from his relationship with Joseph. When Jesus said, "What father would hand his son a stone when he asks for a loaf, or a poisonous snake when he asks for a fish," surely he had in mind Joseph's gentle kindness to him as he was growing up. When Jesus told the parable of the prodigal son, Joseph could easily have been the model of the loving father in the story. As Jesus described how the father Review for Religious embraced and welcomed the son who had been lost, might he have been recalling how Joseph hugged and kissed him after he had been lost in the temple for three days? When Jesus taught us how to pray, he began with the same loving tide, abba, with which he had addressed Joseph all his life. His deep affection for Joseph is evident in scene after scene throughout the Gospels. Joseph obviously made a profound impression on Jesus. St. Joseph's Relation to Us Has Joseph made an impression on us? How do we think of St. Joseph? How do we honor him and pray to him? Do we appreciate the special place he has in Christian spirituality and in our own heritage? Let us wholeheartedly revere the husband of Mary, the foster father of Jesus, the patron of the universal Church. He is, after all, the man who is closest to Christ. Surprise Visit We much preferred Him At a distance. He could not be bought. He would not be made Into a code, A ritual Or a system. Our minds simply Could not contain Him. We wanted a distant Diety. How were we to know He would come close enough To wear our wounds ? Teresa Burleson 407 70.4 2011 potpourri CAREY ELLEN WALSH Lighting Our Modern Spirit: Pope John Paul II's Luminous Mysteries Pope John Paul II was unmistakably a Marian pope, as shown by his encyclical Redemptoris Mater, his visits to prominent sites of Marian apparitions, and his papal motto, Totus Tuus ("Totally Yours") addressed to Mary--all this in an age when Marian devotion had gone into public decline. The Catholic faithful seemed either to love this about their pope or to for-give it as the pious by-product of his hav-ing grown up under Nazi, then Communist, oppression and having lost his mother at the tender age of eight.1 Both reactions missed the theological aspect of John Paul II's pastoral leadership of the church. Mary, for John Paul II, is not relegated to private devotion, but is the "school" for a 408 Carey Ellen Walsh, an associate professor of theology, is a Benedictine Oblate of St. Meinrad's and teaches theology at Villanova University. Her research inter-ests include biblical theology and Catholic spiritualities. Review for Religious new evangelization in the modern world. She invites us to communal study, deepens our understanding of the gospel, and so eases our isolation. As pastor of the universal church, the pope was drawing on an image of the familiar and universal--a mother's love for her child--as a means for spiritual nourishment. Yet because he used the ancient devotion of the rosary, the spiritual contribution of his example in learning from Mary has not received sufficient attention. It is the intent of this essay to demonstrate the spiritual gift of John Paul II's meditation on the rosary. For a pope's foremost role is that of pastor, with "supreme, full, immediate, and uni-versal power in the care of souls.''2 My focus therefore is precisely on how John Paul II's Marian reflections tend to the hunger in our souls. Given his devotion to Mary, it was no surprise when John Paul II recommended anew the rosary as a devotion and declared October 2002-October 2003 as the Year of the Rosary (Rosarium Virginis Mariae). He wrote lovingly of Mary in the gospels, shared the influence the rosary had had on his own life, and suggested that the rosary was a "school of Mary''3 for learning about Christ. It was, indeed, one of his most intimate reflections. What did occasion surprise, however, was that the pope added a new set of mysteries, the luminous, to the long established joyous, sorrowful, and glorious myster-ies- something no one had done for eight centuries, although many popes had written on the rosary.4 In fact, from the start the rosary had been pre-eminently a prayer of the laity, not of the hierarchy. It had first arisen as a popular practice in tandem with the monastic recitation of the Psalter. The 150 Hail Marys recited in the people's prayer, the rosary, corresponded to the 150 psalms, chanted by the monkss and gave a way for 409 70.4 2011 Walsh ¯ Lighting Our Modern Spirit Theology was no abstraction with this pope~ He used it to electrify~ and empower his hearers. 41:0 the laity to contemplate scenes from the gospel. This is how the rosary long functioned in the prayer life of Chris6ans who were largely illiterate. After considering why John Paul II thought it neces-sary for the papal office to enhance this lay devotional prayer, I will assess the theological reason for his having done so. While the pope could easily have been accused of authoritarian interven-tion in the private devo-tions of the faithful, or have been dismissed as a retrograde pope clinging to a pre-Vatican II tradi-tionalism, his Rosarium Virginis Mariae honors the lay contribution to tra-dition and was in accord with the Second Vatican Council's definition of the church as the "People of God," in which the laity plays an important participatory role. One consequence of the council's definition of the church as the people of God, rather than primarily as a clerical institution, was the erosion of the line between popular piety and theology. From the start, this pope's audience was the church as People of God, not the curia. This was evident in his use of the media, his international appearances, his World Youth Days, the popularity of his international best-seller Crossing the Threshold of Hope, and in the response of lay workers under Communist Poland who, heed-ing their pope's conviction on the dignity of all human beings, brought down the Iron Curtain. Theology was no abstraction with this pope. He used it to electrify and empower his hearers. In an age that saw the aban- Review for Religious donment of churches in Europe and the United States, he nourished the church spiritually by returning to the foundations of the faith. When John Paul wrote on the rosary, he did not segregate the professional theologians from believers in the pew, but embodied the Second Vatican C

Transcript of an oral history interview with William F. "Bill" Lyons, conducted by Sarah Yahm at his office in Boston, Massachusetts, on 10 March 2015, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Bill Lyons is a member of the Norwich University Class of 1990; his interview includes a discussion of his experiences as an electrical engineering student at Norwich as well as his later educational endeavors and his career as a planner, engineer, and attorney. His military service in Bosnia and Iraq is also a focus of the interview. ; 1 COL William "Bill" Lyons, NU 1990, Oral History Interview March 10, 2015 At his Boston, MA office Interviewed by Sarah Yahm Transcribed by C.T. Haywood, NU '12 March 19, 2015 SY: I am at Bill Lyons' office in Boston. It is March 10? Is that correct? WL: I think so. It's in that range. SY: It's in that range. It's March 10, 2015 and we're going to be doing an oral history interview. So, yeah you were just, you just started telling me before I turned the tape on about how you ended up at Norwich. So how did you end up at Norwich? WL: So when I was about thirteen I decided that I wanted to be in the military, and I wrote a letter to the Marine Corps asking them when I could enlist. And they informed me that I'd have to wait until I was eighteen but they encouraged me to apply for service academies and for scholarships. So I did. I actually started the process to attend the Naval Academy. I was Barney Frank's nominee in 1986 to attend the Naval Academy. But I did not pass the physical, because I have a lazy left eye and color blindness. So that was traumatic in that that particular dream was not gonna come to fruition. And so it just so happened that two doors down from us on my home street was guy named Wally Burke, who's Class of '86 [siren in background] and Skull and Swords and Honor Committee and all that stuff. And Wally's dad and my dad were friends. Wally's dad was a cop and my father was a firefighter and so my father told me about Norwich, but he simultaneously discouraged me because he really didn't want me to be in the military. SY: Hold on one sec— WL: Sure thing. SY: Because I just realized, oops, that I have my questions right over here. WL: Okay. SY: Um so why didn't you dad want you to be in the military? WL: My father was in the Army from 1958 to 1960. He left the Army early. He got a compassionate discharge because his father was in a TB hospital here in Boston. And my father was in Germany at the time and his older brother was in the Army in Germany, and so one of the boys needed to come home to look after the family. And my father quickly responded to that call. Being a city boy he thought all the outdoorsmanship was really not up his alley. And he was a very disciplined, disciplined man but didn't like the constriction of military life so he took the opportunity to come home early so he only served about eighteen months. And it's not so much that he didn't want me to be in the military, he just thought that he didn't like it so I wouldn't like it and um— SY: Did he just like not being told what to do? 2 WL: Yeah I think that's part of it. He ended up raising his most of his siblings, he was a very independent minded person. So he, he was not accustomed to being directed. He was the director. So he was a private and I think he got busted twice in rank from PFC down to private, PFC to private so that should be some indicator of the fact the life wasn't for him. So, ah in the summer of, between my junior and senior year I only applied to one school. I applied to Norwich because having not having the opportunity to go to the Naval Academy I thought Norwich was a great, um, a great opportunity for me to do what I needed to do. And as I was mentioning I was a, awful awful teenager. SY: Oh come on give me some details. How were you awful? WL: I got into a lot of trouble. I was actually, I was a decent student, studying came too easy for me so I never really learned how to study and I got great grades without doing any work. I worked full time after school and on weekends I was the director of custodial services for a florist bran--chain here in Massachusetts. And because I was working full time I had a lot of money and I was actually making more money than my mother who was working full time at the phone company at the time [car beeps]. And that lead to trouble. I was drinking too much, spending too much time not focused on my studies. I totaled three cars my senior year, one of them was an outright explosion, blew my father's brand new station wagon up. So at the end of my senior year my dad had pretty much had it. But the good news is early, I had applied early admission to Norwich and I got in early. So in November of my senior year I already knew I was all set. And had a good side - I knew I was in. And had a bad side because I knew I didn't have to try anymore so it cut both ways. But I knew that Norwich was the right place for me and um… SY: Had you gone up and visited? WL: I had, I went up with my dad for a brief visit. SY: And what was your impression? WL: You know it's kind of hard to remember, but I remember saying to myself, "This is what I'm meant to do." My father on the other hand was like, "Oooh I don't know" [laughs]. SY: So I wonder about that. So what was your dream, your vision of what being in the military was gonna be like? WL: So another little nitnoid fact- I had applied for a Marine Corps NROTC scholarship and I was notified that I was a recipient, and then about two weeks before school started in August of '85, no I'm sorry August of '86, I was notified that I, they had made a mistake and that the scholarship was no longer available because of my eyesight. So I was like, "You already knew that because you screened me out of the Naval Academy." But nevertheless my father, God bless him, he came up with the cash to pay for tuition. And so it, it just all came together. It really came together quickly and the rest is kinda history. I mean I settled in, I wanted at the time to be a Navy officer and after I took two years of Navy ROTC, and then after realizing there was no way in heck I was ever gonna get a Navy commission I switched to Army ROTC. And they said, "You want to commission? Sure you can have a commission." 3 SY: They were like, "We don't care about that lazy eye." WL: Yeah, so they gave me a contract in February of my junior year and gave me credit for my Navy ROTC. And at that time I was turned off the active duty thing. I had kind of seen it and done it at Norwich and didn't feel the need to do more. So I signed a Guaranteed Reserve Forces Duty commission, and took a commission in the Army Reserve. There was also a way for me to guarantee myself military intelligence as a branch because if you're in a military intelligence reserve unit you automatically get a military intelligence commission which is what I wanted. So that part came together quite nicely. The summer between junior and senior year I actually got, of course I went to the Advanced Camp for ROTC, but actually get to go Airborne School for three weeks and that was a, it was a life altering time just learning, learning to redefine what I thought my limits were. Obviously I learned a lot more about what I was capable of doing and that was a, that was a really good experience for me. And I came back to school ready, you know, I was like, "You know what, I gotta finish this school thing up and get my commission and drive on with life," so. [sound of something falling] [laughs]. SY: Sorry. Dropping things. Yeah. So let's rewind a little bit and ask you about being a Rook. Do you remember your first, do you remember your first day? Do you remember the first? WL: I do, yeah, it's funny I showed up for my first day, I had long, blonde hair because I worked in the outdoors all summer and my hair gets kinda blondish in the summer. And I hadn't had my haircut since the beginning of my senior year in high school so it was just about a year since my hair had been cut. Intentionally, you know, I was like rebelling. And my arm was in a sling. I had actually just had been in an accident. I was body surfing off of Singing Beach in the North Shore of Massachusetts, and there was a hurricane at sea. It was beautiful on the beach but there was a hurricane at sea, the waves were just huge. So I was body surfing and a wave picked me up and threw me on the beach and dislocated my shoulder. So that was maybe two weeks before school started. So I showed up with my arm in a sling and my bleach blonde hair and long hair, so I was instantly labeled "surfer boy," which really wasn't apt for me but that's all they knew was a snap shot in time. And I remember the, they challenged me to do pushups with my arm in the sling. And I was in much, much better shape than I am today and I actually did one-armed pushups and that was like the instant challenge I needed to be able to push back. And so I kinda got their instant respect because I dropped and started doing one-armed pushups. And so that was an interesting time, you know, I did everything I could to fit in but you know running was a real challenge with a arm in a sling, so. But I adapted and it was fun. SY: Did they make any exceptions for you because your arm was in a sling? WL: Yeah, you know they were all like, "Oh you don't have to do this now," and I was like, "I just want to fit in. I want to, I don't want to be the kid that's off to the side, you know, getting special treatment." So I worked really hard to fit in. There were obvious, I couldn't do sit ups so that was kind of out of the question. So, but did everything I could to fit in. SY: Do you remember being scared? 4 WL: You know I--scared is kind of the wrong word in the sense that it was more bewildering like trying to take it all in and understand because people are barking at me from every direction and I'm sure they do that now. All the barking is intended to have that bewildering effect, and it was very effective on me and I was struggling just to focus on what was important and who seemed to be the person that was in charge so I could follow their instructions. And I don't ever remember being fearful in the sense of, you know for life and limb, more just alarmed that I had to keep up with this dizzying pace of things so that I didn't fall behind. Because I had seen kids fall behind and then they get targeted, and then when they get targeted they kind of get drummed out and I didn't want to be that person, so. It was all I could do to just make sure that I wasn't the person getting picked on. SY: So something I've been thinking about, you know not somebody who has a military background, I've been reading a little bit about comparative military training like in, you know in Scandinavia and various different places. So to what degree do you think the Rook training and that sort of boot camp model really does help you when you are in the field later? How much is a residue from sort of previous understandings and how much is it really what's needed? WL: Yeah, I'm a very strong believer in a rigorous Rookdom, and as near as I can tell it's gotten more rigorous. I know they have much more stringent physical fitness standards than we had, and its substantially longer - Rookdom is substantially longer, or at least unrecognized Rookdom is substantially longer. For me I thought it was critical because it really--the basic training model is really about tearing you down so that everybody is more or less equal in terms of their ego and their psyche and and all of the individuality, you know it's all designed to strip all that off and then build you back up in the model that they want you to be in. I thought Norwich was incredibly effective at that, very, very effective. And I think reflecting on that it was really important to me, like I had some really good core values that my father and mother inculcated into me - honesty, integrity, and all those. Hard work, I had a very hard work ethic. And that was all there but it wasn't completely formed. And so my, my ex—my Rook year experience at Norwich was they tore me down to that base level and figured out how to build on it and make it all fit together with my individual personality, but in a fairly structured way. And I think that that, personally I think that made all the difference in my success in life because it preserved my work ethic, it preserved my core values, and then showed me how to take those characteristics and use those to my advantage in business and in the military and in all facets of life, really. So I give Norwich a lot of credit for making me the man that I am. SY: Yeah, interesting. Do you remember sort of a high and a low of your time at Norwich? WL: Yes. So I'll give you the low. I discovered my entire Navy ROTC class cheating on a test. They were in the barracks. I walked into a room, they had the quiz that I had just taken and they were kibitzing about the answers on the quiz. And I said, "Guys, I'm not gonna say anything, but go back, give them the test and tell them you need a different test So that everything's good." And they didn't do it and I, I remember the gut wrenching decision to tell the instructor. And the instructor, I remember him vividly, a guy named Lieutenant Fricke, he said, "Well I didn't see it and I don't, there's no, nothing to suggest that it actually happened other than you." And I said, "Well, I'm telling you it happened." And he said, "Well in the absence of something else to 5 corroborate that there's nothing I intend to do about it." And so I complained to the school. I actually didn't, someday I can dig up all the letters I wrote to President Todd and to Tim Donovan, who I've since become quite friendly with, and I complained pretty vocally. I wrote a letter to the Guidon, complaining that the school wouldn't take action on this and how contradictory to the school's value it was. And that was a very troubling time, that was my junior year I believe. It was a very troubling time for me, I just felt that Norwich didn't rise to the occasion to seize an opportunity to, to live its values and… SY: And what about your peers? Did, they knew you had reported them? WL: Ah you know, obviously a lot of heartache with some of my peers. To this day some of them probably wouldn't say hello to me. I'm okay with that. It's, you know, it is what it is and they are who they are, and I'd rather pick friends that are, share my values. SY: And you acted with integrity so if they can't handle that they can't handle that, yeah. WL: Yeah. The friends that I had are still my friends and so, you know, they got it, they were like, "You did the right thing, so hold your head high and be proud of what you did," so. SY: You know I see that today with students, that they seem torn between two things that Norwich teaches - one is the loyalty to the Corps, right? WL: Yeah. SY: And the other is this idea of sticking up for what's right even if pushes against the group and I'm wondering, that's a really great illustration of that conflict. WL: Absolutely. SY: Did you notice any other conflicts like that? Any other people struggling with that? Did you have other incidents like that? WL: I can't point to any. You now there were rumored to be all kinds of activities on campus that were, were in one sense these incredible examples of loyalty - we'll use the Knight Riders as an example, right, this mythical organization that supposedly existed. And then, so they're loyal to each other, and supposedly to the University, and allegedly worked to the betterment of the University, at least in their own minds. And then of course there's the things that they were accused of doing that some would say that they did do in terms of beating people up that didn't fulfill the you know the model cadet role. And so you know I think that's another example of it. I didn't personally witness any of that, but I heard plenty of the, we call it the rumint, you know rumor intelligence about that sort of thing. I didn't, I have to say in my four years at Norwich I didn't really indulge in that much, so it wasn't an important part of my experience. But I think that in any organization, the Army is an excellent example, there are constant, there's constant tension between loyalty to your brothers and to your service and the integrity of doing the right thing all the time. And, you know, the history of the Army is rife with people that make wrong decisions for the right reasons, if you want to say it that way. And so, you know, it's very, very hard to straddle very important values that span or are in that dynamic tension. And that's a really good example of it. 6 SY Yeah and I think, I'm gonna sort of ask you about that as we go through and talk about your military career when you leave Norwich that theme, because the citizen soldier seems to me be about that, that conflict, right? Especially because you have the Corps and then you a liberal arts education, right? And I talk to professors all the time who are like, "And I'm teaching them critical thinking and they're also learning how to follow orders. And sometimes they don't know in my class that they're allowed to disagree." You know it's like a different mentality, yeah. Okay, so your senior year you get commissioned by the Army? WL: Yes. So that was probably the highlight and I, obviously you would hope that would be a highlight is graduation, commissioning, I think just prior to that I found out that I got an A on my senior project, and that was a huge milestone for me. My, my early years at Norwich were marked by severe underperformance academically. I finished my freshman year at a 1.8. SY: Why do you think? WL: I failed Calc I. That is really bad for Electrical Engineering students [laughs]. So I had to retake Calc I over the summer, but not taking Calc II in my second half of my freshman year prevented me from taking Physics I, and it had a huge snowball effect. So I ended up graduating from Norwich with a 2.32 grade point average which was, I think, the third worst in my class, or it's in that range. [clears throat] My roommate happened to be lower than me so there was at least one lower than me. SY: That's always nice [laughs]. WL He's still still one of my best friends. But the fact that I managed - first of all had to catch up. So I ended up, there was one semester I took 22 credits just to get back on track because I came home from my freshman year and I told my dad that, "I think I need to change majors. This electrical engineering thing, I'm, it's not working out for me." And he said, "I'm paying for the next three years. You can finish up in the next three years. Your best chance of doing that is to stay in electrical engineering. So go back to school and get it done." So I did. I really wanted to change to diplomacy, and it didn't work that way. So I really had to catch up, I really did take a huge course load which of course, you know all my grades suffered when I was spreading myself so thin and trying to do Corps activities, et cetera. SY: Do you think it was also you didn't have to learn study skills in high school? WL: Yeah oh yeah, definitely. I mean Calc I, I was totally unprepared for the academic rigor of Calc I. Just totally not prepared for that, and it showed. So I did, I did the whole catch up thing and so by senior year I actually had a relatively normal course load again. And the fact that I, I think I got a 3.1 my senior year, to imagine that 3.1 still only got me to a 2.32 overall [laughs] should tell you something. But the fact that I got an A on my senior project was just a moral victory for me. And then so you know the crowning achievement of course was commissioning and graduation and everything that went with that. I was only the third person in my father's extended huge Irish family to ever get a college degree at that point. SY: So was your family ecstatic? 7 WL: Yeah, so the whole clan descended on Northfield. My father had eleven sisters and brothers of which one had passed by then, so everybody else descended on Northfield. They rented like a whole slew of condos over at Suagrbush and it turned out to be like a weeklong celebration. It was really quite something um… SY: That's awesome. And these are all like working class Boston cops and firefighters? WL: Yeah so my dad grew up in Roxbury and he was a firefighter. He ended up in Natick. He was an outlier, he actually moved all the way out to Natick at the time. One of my uncles was a Boston firefighter; another one was teamster, he drove an oil truck; another one owned a cleaning business. So they were working class people. Proud people. And my father was a very, very bright man but he decided he wasn't gonna go to college so that others could. That was really his decision. And so it was, it was you know it was a celebration of kind of that, "Well finally somebody's gonna move up the middle class," type of thing. So it was great, it was a lot of fun. SY: Yeah, and then what'd you do right afterwards? WL: So my, my orders to my military intelligence officer basic course weren't, didn't even exist yet. I got commissioned and went back into my Army Reserve unit but I had to do my officer basic course, and the next available slot was the following February. So I worked the summer at the tent company where I had been working summers, and then that job ended because the summer ended, and then I went back to work for the florist that I had worked at all through high school. And I worked there until February and then I, so that was kind of interesting working as a electrical engineer as a custodian at a florist company. And then I went to my officer basic course in Fort Huachuca, Arizona for six months. And that just so happened to coincide with the kick off for the Gulf War. So I was, you know, sitting in classes in Arizona trying desperately to try and get released so I could go to the war which is, you know, that's, it was the big show, who knows if there's ever gonna be another one, you know that sort of thing. SY: Oh back in the days when we thought there were no more wars. WL: Yes, right, Cold War was over and the Gulf War was the big show and— SY: Right that was gonna be it, the end. WL: So yeah, so of course they weren't gonna release me because I needed my officer basic course before they released me and then by the time the course was over it was all over but the crying, so. It was such a fast war. SY: And did you know anything about, I mean, did you know about Iraq at that time? Did you know anything about Kuwait? Did you know anything about Saddam? Had that been something you'd gotten at Norwich? Like that geopolitical understanding? WL: Yeah I had no geopolitical understanding from my time at Norwich. I did get a lot of that in the reserves and at the officer basic course. So I had a very, very solid footing on the geopolitical issues kind of as it was happening, I suppose you'd say, but definitely not while I was at Norwich. I was very, I had you know my, my ROTC unit, I was the first sergeant of the 8 freshman company when I was there. And I had no Corps responsibilities, and I had my electrical engineering curriculum. I was the president of IEEE, the Institute of Electrical Electronics Engineers, the student chapter, so nothing like picking the kid with the lowest cume in your class to be president of the social club. So that really took up my time and ah, there really wasn't a lot of time for much else. SY: Yeah that makes sense. Okay so you're all ready to go and the wars over. WL: Yup. SY: So what do you do instead? WL: So I came home and that was probably a lifetime low point. The economy in late '91 was absolutely atrocious. It was awful. No jobs anywhere. I went on so many attempted job interviews, you know just showing up at companies and filling out an application. And all the tech companies all over New England, and there was just nothing. And I ended up, let's see I sold pots and pans for a little while. I worked in a call center for a little while, and I was pumping gas for five dollars an hour in April of '92, so this was just about two years after graduation, when a good friend of my dad's drove into the gas station where I was pumping gas. It just so happened that the guy that owned the gas station was a selectman and I had run his campaign because my father was very active in town politics, and the guy that pulled in was a very good friend of the gas station owner and my dad. And at the time he was the Deputy Commissioner of Massachusetts Highway Department. And so he looked at me and he said, "Bill, why are you pumping gas? Don't you have an electrical engineering degree?" I said, "Yup. But there's just no jobs." And he said, "Well show up on Monday, you'll have a job." And I was like, "Show up where?" [laughs] He said, "Show up at 10 Park Plaza, that's where the Highway Department is. I'm sure we could use an electrical engineer." So that was my big break. I ended going to work for the Highway Department for two and a half years, and found a home and a career in an industry that I'm, I've been very fortunate to grow up in. And, you know its proof positive that family and your connections are as important as what you know. And that certainly worked to my advantage. SY: Yeah absolutely, and then you gone on, you've got like a gazillion degrees. WL: [both laugh] Well I'm, despite my undergraduate experience I've really come to appreciate learning and growing intellectually. So I've pretty much been in school ever since I graduated in one capacity or another with short breaks. There was my officer basic course, then my advanced course, and then after that you go to the Combined Arms and Services Staff School. And sprinkled throughout there I took some graduate classes at Northeastern, at UMASS Lowell, and then I completed the Command and General Staff College. And I really got bit by the bug, I decided in 1999 that I wanted to go to law school. And I'd always dreamed of going to law school when I was at Norwich but I, with a cume of 2.32 it was highly unlikely that I was gonna get in. SY: Well you also didn't have time to take classes that weren't electrical engineering classes.9 WL: That's true that's true. So, and and I set out to be a patent lawyer to utilize my technical background in the field of law. And in the '90s I worked for a consulting firm called HTSD and they did a lot of Wal Mart related work - site planning and transportation planning, traffic engineering. And I really found a niche presenting to local planning boards. And it just so happened I was elected to my hometown's planning board from '94 to '97, I think. And so I found, kind of found a home, I found a comfort zone with the planning board process. And I was attending a lot of planning board hearings and there would be a big high falutin' downtown Boston lawyer, and there would be a local planning lawyer, and then they'd put me out because I was articulate and could present technical information in a way that lay people could understand it. And I was at that time billing out at about 120 dollars an hour and the [clears throat] two downtown, the two lawyers were well above that, and they just sat there and listened. And so it kind of occurred to me, I'm like, you know, "I can sit there and listen for a lot more money and be happy" [laughs]. So I really decided in my mind that I wanted to go to law school. And so in '99 I left the consulting firm and I went to work for the City of Somerville as the traffic and parking director and worked in that capacity directly for the mayor. And I was in her office one day, at that time I was, I don't know, thirty-one, and she said, "Bill, it's pretty clear to me you don't want to be traffic engineer the rest of your life. You've good political skills, and you've good communication skills, what do you really want to do?" and I said, "Well I really want to go to law school but I don't think I can get in. I have an application pending at Suffolk, you know I just don't have the grades. I did okay on the LSAT." And so she said, "Sit right there." So she went into her private office and then she came out and she said, "You're gonna get a letter of acceptance in three days. Don't embarrass me." So she pulled a string, again it's who you know not necessarily what you know, and I went to law school. It actually took me seven years to graduate because I deployed twice. I deployed in 2001 to Bosnia, and then 2003 to Iraq, and so uh I had to take military leaves of absence for those two. The school was great about it, but. So in 2007, believe it or not, I finally completed the law school program at night. And like I said, you know I've been very, very oriented towards continuing my academic interests ever since then. I did the Joint Forces Staff College, and I did the Army War College, and I did - of course the War College is a master's degree producing program. And then the, I did the master's in transportation and urban systems at North Dakota State University. So it's fun. SY: You have a lot of degrees. WL: Its fun. I enjoy it so you know it's something that I feel incomplete if I'm not constantly studying, learning something. SY: I mean you're preaching to the choir, I have two master's degrees and am gonna go for a third at some point. WL: There you go. SY: I hear you. So let's go back, let's rewind actually, and let's go back to your deployments. WL: Okay. SY: So it's 2001. 10 WL: Yup. SY: So can you tell me that story? WL: Sure, in December of 1999 I was alerted that I was gonna get mobilized. Is that right? No, December of 2000 I was alerted that I was gonna get mobilized for Bosnia rotation. And at this time it was strictly a peacekeeping mission and there were actually several opportunities for me to jump off that bandwagon. But once I was starting to go down the path I was like, you know, "I've spent my entire time in the Reserve wanting to someday get mobilized. And here I am, you know, I have an opportunity to get off the train and I just really wanted to fulfill that particular aspect of my life and go on a mobilization." SY: Yeah, what's the desire to mobilize? What was the…? WL: Well I think on several levels. One is you know you get so invested in all that training. I mean if there's one thing the Army is particularly good at is training, constantly training and it's a huge investment. And I felt like I just wanted to realize the return on that investment, on some level. I also felt like the citizen soldier mantra of Alden Partridge was kind of a river running through that whole thing, because at the time the active Army was trying to turn that mission over to the Reserve and National Guard, and it just seemed to me a very logical extension of everything that had been my life to that point. You know it was a peacekeeping mission, it wasn't a combat mission. I had, you know, I don't know how much time you've been in Somerville, it's a tough town so one could say some of what I did there is peacekeeping. And it was, you know, it was it was nation building it was community building and to me that felt very satisfying, it felt like a good match for everything that I had to offer at that time. And I just really wanted to see that through. SY: Yeah. WL: So we mobilized in August of 2001. So there was a nine month buildup of this constantly training and repetitive drills and paperwork. SY: And what was peacekeeping, I mean obviously the mission became different, but what was peacekeeping gonna look like? WL: Peacekeeping was supposed to be having a continuous presence in the communities that had been torn apart by the civil war. In part to provide a buffer between the warring factions, but perhaps more importantly to set the example of how to do things right, to provide that beacon of democracy and hope and and and what, you know, the model of western democracy should look like. So a lot of it was anticipated to be monitoring elections, and providing a presence in the towns so that there was no opportunity for the warring factions to engage in what could be provocative. SY: Weapons or no weapons? WL: Um weapons. SY: Weapons. 11 WL: Yup and there wasn't, it wasn't expected you'd need the weapons and not to split hairs but the Army calls that form of peacekeeping peace enforcement, whereas true peacekeeping is without weapons. And so you can argue one way or the other, you know, what the intended mission was. NATO calls it peacekeeping, we were calling it peace enforcement, but it's because we had weapons. So we mobilize in August. We went to Fort Bragg for a couple weeks to train up with our active duty counterparts, got on a plane on September 10, flew from Fort Bragg to Fort Drum, picked up a whole bunch of soldiers at Fort Drum, and then flew from Fort Drum to Ireland, and then landed in Ireland. And then when we took off from Ireland and flew to Tuzla Main, which is the airfield at the Eagle Base, in that time the attacks in 9/11 occurred. So we landed at Eagle Base, and the whole plane cheered [laughs] because it was the culmination of literally ten months of training. We're like, "Yes, we finally made it. " There was on our plane a whole bunch of reservists from New York, New York City in particular. So when we coasted to the end of the runway we all expected to get off fairly quickly and nothing was happening. So we were all kind of bewildered, you know. And then the post command sergeant major, we didn't know he was the command sergeant major at the time, but the post command sergeant major came on the plane and he said, "I regret to inform of what's taken place in the United States. And gentlemen, ladies, the United States is at war and stand by for further instructions." So me and a bunch of my friends on the plane we were, you know, we kind of concluded in our minds that this was a drill. The Army's prone to coming up with these ridiculous scenarios and saying, "Okay you have one hour to brief the commander on what you would do under these circumstances." So, you know, we're all huddling, "What do we do, you know, what do you think we should do?" And we really had resolved in our minds that it was an exercise. And then not too long after that junior enlisted guy came on the plane and he said, "Okay, we really don't know what's going on in the world but we're in a predominately Muslim country. Everybody is gonna get their ammunition basic load as they get off the plane, and stand by for further instructions. Most of you guys are standing post until all this gets sorted out." So right then we knew it was no kidding. So the kids that were from New York City on the plane were obviously were very concerned about their families, and there were lines set up to use the very few phone lines on base. SY: Hey and we're going. WL: Excellent. SY: Look at that. Okay I feel good about that. Here we go. Okay so you're in the intel business, the mission is changing. WL: The mission changed. My job was to be the requirements manager, which is to determine what things get collected on. And then there are different means of collection. There's foot patrols, which was the vast majority of our intelligence collection. We had aerial intelligence platforms, and signals intelligence platforms, and various other means of intelligence collection. But my job was to figure out which asset would collect against which requirement, and then my boss who was the collections manager, would task out all those tasks to the various subordinate elements. And, you know, I was anticipating that my job would be mostly collecting about economic intelligence, political intelligence, issues related to governance. And it turned out that 12 there was still some aspect of that, but I really had two tasks: one was to help catch persons indicted for war crimes, which was our exit strategy to catch the we call them PIFWCs (Persons Indicted for War Crimes), PFWCs. So one job was to try and track those folks down so they could be captured by Special Forces, and the other job was to do directed patrols in neighborhoods and areas that were the more conservative and known extremist-view Muslim groups. So when Bosnia had its civil war a lot of freedom fighters actually came from the Middle East and from Northern Africa to Bosnia and settled there, married into the community, and so those communities were obviously of great concern to us at the time because we really didn't know what exactly was gonna occur. So that was, that took up a lot of time. SY: And what [coughs] what did you end up concluding about those communities? WL: Um so some, there was some activity there that was responded to appropriately. I was tangentially involved in the, the detention of the Sarajevo group that was trying to break into to U.S. Embassy. And that group actually ended up in GTMO so I was partially involved in the intelligence lead up to that particular operation. And I think that's probably the biggest operation that we were involved in. We were involved in other couple other operations and then on the other side I was very involved in the PIFWC hunting, which I thought was probably one of more rewarding parts of my time there. SY: Yeah I would imagine. Yeah and so what ended up, did you capture some people? WL: Ah yes, whose names they are anymore I can't remember. SY: Right, unless it's Milosevic, I won't remember either. WL: No, we were—the guy that we were really hunting was Radovan Karadžić and we didn't catch him. The French dimed us out and he escaped because the French gave him a heads up. SY: Huh, why they do that? WL: Um, that's a really good question. The French were very sympathetic to the Serbs, and I don't really know why that was but they had a very sympathetic posture towards the Serbs in the conflict. So they caught the guy on his cell phone telling Karadžić to escape and so he made a very speedy exit out of Bosnia. But from that point forward there was some very deep soul searching about who we shared intelligence with and that was a pretty tough thing to lose out on, you know. SY: Hm. You don't think of the French being people U.S. intelligence has to watch out for. WL: Yeah well I mean they're, they're, you know on a geopolitical level they are actually one of our biggest adversaries from a spying point of view. SY: Really? WL: Yeah. SY: Fascinating. WL: Yeah there's all kinds of open source documents on that you can read about [laughs]. 13 SY: Okay I'll go educate myself about that later. Um okay, so that's Bosnia and then there's Iraq. That's 2003. WL: Yeah so I was home for 10 months and the Iraq War was spinning up, and one of my closest friends who was my boss in Bosnia called me up and said, "Bill, we're putting together the band. We're going back, we're going back on active duty. Do you want to come?" And I said, "Well, let me think about it, talk to my wife, see what I wanted to do." And after a lot of soul searching you it just seemed to be the right thing to do to go with people I knew rather than wait a couple of years and be an individual mobilization placement and go with people I didn't know. So, you know, a couple of days' worth of serious soul searching and you know thinking about all that it would mean to my family, I decided to go. So I got mobilized in February of 2003, went to Fort Dix for our pre-mobilization training and activities. Spent about a month there, then got sent to a forward operating base called Camp Virginia in Kuwait, spent another month there getting all of our final shots and getting our vehicles in country and getting ready to go. And then during the ground war we got the go-ahead to go over the berm and head into Iraq. So we had a seventy-five vehicle convoy that took off out of Camp Virginia and convoyed just about twenty-four hours straight all the way to Camp Balad, which had numerous different names over the years, but it was Balad Army Base. And we ended up there for abou--I was there for about a month and a half. When we got there everybody they just said, "Freeze wherever you at, the ground war is over. And now were gonna consolidate on the objectives." And so we stayed there and made camp for about a month and a half. And then there was a call for augmentees to go to Baghdad to help staff up the new headquarters for the theater - the entity was called Combined Joint Task Force 7. So I was deemed not essential to my battalion headquarters. I had been the assistant S3 battle captain for operations and plans, and so they just said, "Listen you get a whole bunch of extra captains down there at the 325th MI Battalion, cough up two and send them to Baghdad and please send ones with human intelligence experience." So I didn't actually have human intelligence experience, but they sent me anyways. And me and one of my best friends got sent to Baghdad. He ended up being the battle captain of the CJ2X which is Combined Joint, 2X is human intelligence section. And I ended up being the human intelligence operations officer for the theater. And that, phew boy, that was probably one of the most traumatic, interesting, dynamic, fulfilling, every possible emotion you can think of. SY: So let talk about 'em, let's tease it apart. So what's, what's traumatic, what's fulfilling, what's? WL: Well it was a fairly easy job from June, I think I got there June 6, until mid-to late summer, and then the insurgency started. So it was initially really exciting to be in to be involved in the setting up of this new headquarters and the staffing of it and the policies and procedures that went with it and standard operating procedures and writing. We were still doing detainment operations and one of my responsibilities was again was to think about the requirements, what we needed to collect intelligence on from a detainee point of view. And I had a hundred tactical human teams out in the field that were collecting intelligence, and my job was to figure what they should collect on. So I had this huge enterprise that I was working on. I was only an Army captain and it was a huge scope for somebody with very little experience in that realm. And I,14 you know I sip from a fire hose for about two months, and learned a lot, and filled my brain up with a lot of cool experiences that I only learned about in books. And so that's kind of the fulfilling part. And then when the insurgency started we had a commanding general named Ricardo Sanchez, Lieutenant General Ricardo Sanchez, and he turned out to be perhaps the most toxic leader I've ever met in my life. He would, he would question everybody's performance of their specific jobs without any inkling of what their job actually was. He was heard to say things like, in front of thousands of people in the battle update brief, he'd say things like, "Why are we catching so many people and detaining them, why don't we just kill them?" So that environment bread a lot of, just a toxic environment. And if you're, if you're a malevolent person looking for an excuse to be and have an outlet for that malevolency, that's a license. And, and what that ultimately, in my experience, devolved into was the Abu Ghraib problem. So for me in August, August-September of 2003 we had an interrogation and detention facility over at Camp Cropper which is on Baghdad International Airport, and the international community for the Red Cross came and said, "These are inhumane living conditions. You gotta get these detainees out of here." So working with the MPs we had to find someplace new to put them and it just so happened that the prison, the maximum security prison out of Abu Ghraib - they're actually four prisons on the Abu Ghraib complex - had just begun renovations and it was intended to be used by civi-by the Iraqis for civilian detainees. And, and so we went out to take a look at it at the provost marshal's suggestion, and determined that it would be an absolutely magnificent facility for this. And kind of reflecting on the citizen soldier model, on my team of intelligence guys my driver and NCO in his civilian life was a corrections officer at Rikers Island; and my company commander was the president of state correctional workers in Massachusetts, the Correctional Worker's Union and he was, he was a, correction he was a corrections officer here in Massachusetts. So I brought them with me and I said, "You know we have to find some place to put the worst of the worst, the people we want to interrogate, what do you think of this facility?" And they were like, "This is perfect. This is the right place." SY: What made it perfect? WL: It was, ah, it was well organized, it was clean, it was neat, it wasn't in the bombed out parts, it wasn't in a mud puddle. It was just in immaculate shape because it had been renovated and it was perfectly suited for an interrogation facility. SY: So the thinking in some ways was that it would be humane? WL: Yes. Absolutely that was the absolute intention was to—when you have high level detainees you don't want them to think about anything else other than what you want them to think about. You don't want them thinking about how to escape the mortar attacks at night, you don't want them to—you want them to be thinking about whatever, whatever you're working on with them in terms of intelligence collection. So it was really an optimal facility. And so that was, you know that was a high point in my deployment. It was. I actually have pictures of me behind bars at Abu Ghraib. SY: I saw those pictures. WL: That's the day I picked Abu Ghraib. It was my staff action that made Abu Ghraib happen.15 SY: And they're really chilling in retrospect but at the time, right? And then and then it looks like you're seeing all the remains of Saddam Hussein's prison too. It looks like a lethal injection bottle and signs for death row and so I'm-I was trying to imagine what you guys were talking about when you were walking—there's graffiti, super weird pornographic graffiti. What were you guys talking about when you were exploring that building? WL: You know we'd already been briefed that Saddam executed about 30,000 people at that jail in his reign of terror. And we also knew that some pretty despicable things had happened out there. And so, you know, it was all to us almost surreal to be walking around and seeing all that wild graffiti, and the, you know we don't really know what was in those bottles but you can [laughs], you can make all kind of informed guesses. And then to actually go in the death house which, which ultimately got walled in so that people wouldn't go into it so it could be preserved for war crimes. Um, I mean that that to me was the closest thing that I have ever felt to death because you could smell death. It was it was an awful, awful, awful place. So that, you know, was traumatic on some level but the breadth of the experience for me was just absolutely incredible in terms of the scope of what I was involved in. SY: So let's go back to the citizen soldier idea to the idea of the ethical soldier. So what do you think happened there? What turned it into what it became? WL: So there was this enormous pressure starting with Secretary of Defense - Undersecretary of Defense - all the way down to Ricardo Sanchez: "We need to get more intelligence, more actionable intelligence so we can stop this insurgency." And the pressure, I can't even begin to describe the pressure that these people, these senior leaders were under. And I, I have the luxury now at this point in my career to have a sense of what that strategic leadership's like and how, how difficult it is to manage political expectations and, you know, the realities of a war torn environment. And I guess I can see how a twisted mind can get twisted to the point of losing the ability to be a genuine leader. And that's what happened. At all ranks people that could twist their social values to suit ends that were inconsistent with those values, those people were everywhere. And it permeated all the way down to the lowest level, it really did. I wasn't, I didn't personally didn't meet any of the MPs that were involved in the atrocities that happened at Abu Ghraib. I did know two of the intelligence people that were involved, not on a friendly basis but they were they were junior enlisted and I knew who they were and they weren't bad people, they just caught up in a very ugly situation. And so I think it was that that just that tiered level of toxic leadership that permeated everything - results now, don't care what the cost is. And, and I learned a lot from that experience. I learned, I learned really how easy it is for well-intentioned, well-managed groups to get off track because there's this abject fear and and apprehension about failing. Because you're failing your brothers in arms when they're getting killed every night from mortar attacks and roadside bombs, and so this this constant drumbeat of "Your brothers are dying, your sisters are dying on the roads of Iraq. You have to do something, you have to get this intelligence." And so when people say that enough, and you live through enough depravity, it's not hard to imagine how people can lose it and I think that's what happened. I really do. SY: And now you're a colonel so now you are higher in the leadership. How, how as a leader do you think you can prevent this type of thing from happening again? 16 WL: That's a, that's a good question. I've taken the last five years of my career and really focused on mentorship. I sit down with every single officer that I rate or senior rate and I'm, unfortunately I'm one of the rare people that does this. One on one I devote an hour at a time to each and every one of them and really have a conversation about values and how values are the foundation of citizen soldiery, because all my soldiers are reservists, and how values are really the foundation of good ethical leadership. And it might sound weird to have an hour long conversation about values but that time goes quickly when you have people that are engaged in it, and I can tell which ones get it and which ones don't get it. And the ones that get it are the ones that I invest my time in and the ones that just sit there and go, "Yes sir, yes sir, yes sir." "Okay [laughs], you don't really get it, so you know, you're not really on track." And that's how my ratings fall out. So that's my way of giving back, I guess, is to try and identify the people that I think have the moral footing necessary to be a strategic leader. SY: And so [coughs] if you were gonna give Norwich advice about how to train ethical leaders, right, who can who can stand up when things are toxic right, who can have integrity. What advice would you give them? WL: Excellent question. When I was a cadet, not a Norwich cadet, but an Army ROTC cadet and to some extent the Norwich thing, making second lieutenants was kind of a cookbook operation. It was "Here's the recipe. Put him in the box, sprinkle all the dust around him, shake it up, enough will stick. Send him all to all these very regimented courses. Get him smart about how the Army works and stick him in the force." And I think that was, I know that was a very Cold War mentality - shake and baking officers. Today's world is so much more complex. SY: Okay hold on one sec [sirens outside of office, interview pauses]. [interview resumes] WL: So now we live in the age of the strategic corporal, where the lowest private through social media can literally influence the battle. Abu Ghraib is an example of that, those pictures got out. And ah, so you have to teach leaders—it's much less a recipe than it is a crafting. Every individual needs to be crafted. They have to understand the strategic implications, they need to be taught how to think critically and creatively. The very volatile world that we live in with globalization, urbanization, mass communications, climate change—all these things weren't even in our vocabulary when I was a second lieutenant, because we were focused on the Cold War. And now our threats are more likely than not, the future threats are less about kinetic threats, somebody shooting at you, and more like what happens when a city of 24 million people gets hit with a tidal wave. And then what do you do? And you're a second lieutenant and you get put in charge of a bunch of people in that environment. There's no way that you can possibly teach a second lieutenant how to handle every single one of those situations. Whereas when I was a second lieutenant you had a cookbook, you followed the cook book, "Don't deviate outside of this, you'll be good." Now we have to encourage them to look outside of the four corners of their little world and figure out how what's on the right and the left is gonna impact their operation. And, you know, the military talks now not about the unknown but the unknowable. So as an intelligence officer the unknown was pretty daunting. My job was to 17 figure out what wasn't known and how to go know it, how to collect that information. What we talk now about the unknowable, the implication being, you can't know [laughs]. You can come up with various constructs of what that unknowable thing might do, and how you cope with that, but it's literally unknowable, you'll never know. And so that framework has to be driven into the lowest levels because those kid—those are the kids that are gonna make it survive. They're gonna go into villages with people who are living primitively and try and infuse in them our democratic Western values, and help them with development and conflict at the most elementary level. And that is not something you can get out of textbooks at Norwich. You have to go out in the wide world and see that. I love the fact that Norwich has a very aggressive international program now, because that is absolutely - I am utterly convinced that the future of education has to involve an international component so that you see, touch and feel how other people live and have an appreciation for other, other value systems other than Western value systems. SY: Seems like anthropology classes should be required too. WL: Language class, anthropology class. I know it's awfully hard to do that when you have a technical discipline like electrical engineering, but I think that it's we are doing our nation a disservice if we don't educate our children and our young adults to live in an increasingly global world. Insularity is the enemy of America's success, it really is. So I'm utterly persuaded by that. And a little aside - when I grew up in the Army it was all about the Cold War, the Russians were our enemies, anything to do with Russia was like, "ooh." And so just as an example of how things change, in Bosnia in 2002 I had a Russian Spetsnaz colonel - full colonel, I was a captain - I had a Russian Spetsnaz full colonel working for me, doing collection plans for the intelligence that the Russians were doing in their sector. We had a Russian sector. And the guy's name was Colonel Volkov and I befriended the guy, professionally, not personally, I befriended the guy. And we ended up having a very good cordial relationship to the point where on Defenders of the Motherland Day in, I want to say it was February or March of 2002, he invited me to be his distinguished guest at the Defenders of the Motherland parade and ceremony. And I ended up getting placed in the front row right next to the CG, and the CG sat down and he goes, "You're in the wrong place, move back captain, you don't, you're not a distinguished visitor." And I said, "Actually, I am, Colonel Volkov invited me." And he looked at me like, "What? That doesn't make any sense." And Colonel Volkov showed me that cooperation, even in today's environment, is possible, you know when you get down to the human level. He invited us to that event and then held a private reception for us with vodka and smoked salmon and toast and cheese. And then we moved from to that private reception to his group's his little special forces bar on the Russian base and we drank there for like four hours. And then we were all trying to leave and one of the traditions is to cut the patch off your uniform and exchange patches. So I was in the middle of cutting my patch off my uniform and the colonel was looking very longingly at my Gerber knife, it was a very basic folding knife. And I said, "Sir, would you like my knife as a gift?" And he said, "I could never accept," through his translator, he was like, "I could never accept such a generous gift." And I said, "Come on it's a thirty dollar knife," and I put it in his hand. And he goes, "And I must repay you." So he takes me to his private quarters. Now you have to keep in mind I'm on a Russian Army base in the middle of Bosnia and me and this colonel walk off into the woods arm and arm, half in the bag. And I'm gone, and all my 18 colleagues are like, "Where did Lyons go?" So I disappeared for an hour. He took me back to his private quarters. We drank Slobovicz and chatted a little bit down there, and then he reached into uni-his closet and he took his uniform, and he took every badge off his uniform and he said, "Is this a good enough gift?" And I was dumbfounded like, I have now all these Spetsnaz badges from Russia. And I said, "Sure." I'd have taken two, but I'll take it, you know? So I put it in my pocket, we had another shot of Slobovicz and then it occurred to me, "Oh my God, like I've been gone like an hour with a Russian Spetsnaz colonel and if they're not totally freaking out, something's wrong." So we go back and you know frantic, "Oh my God, thank God you're okay." And I went back to Eagle Base that night and I just reflected that a mere three years earlier we were mortal enemies, and to have that experience at that juncture in my life was just remarkable, remarkable. And it just proof positive that whatever today's situation is three years now it is not what you think it's gonna be and and and if Norwich doesn't produce people that can anticipate those changes and be ready for those challenges. You can't know them all, but you have to have the intellectual capacity to cope with them all, to adapt to them all. SY: And not knee jerk prejudices against entire peoples and populations or religions, right? WL: Exactly. SY: Because lo and behold [laughs]. WL: Yup, exactly. So that really opened my mind up to how important it is be, and I used the word agile because you have to be intellectually agile. You have to understand and perceive on a very subtle level all the little changes that are going around the world, and if you're not capable of doing that, you know, we're gonna make colossal strategic mistakes. The strategic corporal is gonna make a big blunder and jeopardize an entire national security strategy. And who better than to do that than citizen soldiers that have one leg in the civilian world and understand things from the civilian populous point of view, and one leg in the military world who have a greater appreciation of military strategy and tactics and operations. I think the citizen soldier brings that dimension to, a very much needed dimension to the national security strategy. And incidentally many senior Army leaders after thirteen years of war get it, they have had reservists in their headquarters and have had one on one contact. I myself, my boss in Iraq was General Barbara Fast, active duty, one star promotable, and I was in her office one day and she was briefing me-not briefing me but, you know, bringing me up to speed on a particular initiative [coughs]. And she says, "What do you think of this?" and I said, "Ma'am I think that's really awful idea." And she was startled, she said, "Nobody talks to me that way. Why do you talk to me that way?" And I said, "Ma'am, I'm a Reservist. If I can't be honest with you than I'm doing something wrong. If you like my advice and change your plan because I was honest with you, then good, you changed the plan in a way that I think is constructive. If you don't like my advice and you say, 'piss off,' I just say, 'good,' because you know I was heard, different ideas were on the table, and I wasn't a yes man." So I said, "Ma'am, you're always gonna get a very honest answer opinion from me. You might not like it but it's gonna be a very honest and direct opinion." And she goes, "You know, I have like twenty majors that work for me" (at this point I was a major). She's like, "You know nobody, nobody gives me honest advice, you're the only one." And from that point forward I was her go-to guy for the "is this a stupid idea or a good idea or whatever." 19 SY: So what do you think gave you the chutzpah to be able to do that, to sort of to speak your mind in that context? WL: I think it was a lifetime of of—first of all confidence in your analytical abilities which I, I've always been fairly confident in my analytical abilities. But I think it was the, you know, the lifetime of values thing, the integrity that my parents inculcated in me, and the school inculcated in this this this, "Always stand up for what's right approach." And, you know, the truth of the matter is you know we live in a somewhat political world so you do have to when to pick your battles and not everything can be a fight because that person gets nothing done. But you really have to be perceptive and know when is the right time to speak your mind and make your thoughts heard. And if you're judicious and thoughtful about it you'll get a reputation for being the one that can be called upon to consult with in tough situations. And I, I've been fortunate that that's been the case for me. I've been counsel now to people that I started as company grade officers that are now generals, and it's satisfying and rewarding when somebody calls you up and says, "Hey I got this, you know, this really tough problem, just wanted to talk to you about it, you know. I don't need an answer. I just want to talk it out." And it's very satisfying, it really is. SY: I can imagine, you know it's interesting at this point I've done a bunch of these interviews and in my experience it's reservists and ah helicopter pilots— WL: [laughs]. SY: Who their identity as citizen soldiers is about, you know, standing up for what you think is right even if it is pushing back against authority. And then people who are more Regular Army, that is not their mentality. It's interesting. That's what I've observed so far, yeah. WL: One of my, one of the, my, the deputy intelligence officer for Iraq, he was our boss for a little while, and he was responsible for the day-to-day operations and General Fast was the big thinker policy person. So Colonel Boltz is the guy's name, he's a Norwich guy, Norwich, I want to say '78, '79, Steve Boltz. He's currently the Deputy G-2 for U.S. Army Europe, fantastic guy. So he would come into our—we were behind a purple curtain believe it or not in our little headquarters, and he would come in and he would flip the purple curtain open, and me and my buddy who was Ponce, this guy's name was Captain Ponce at the time, he's now Colonel Ponce. He'd go with his really strange accent, "Ponce, Lyons, tell me the truth, all my majors lie to me and you're the only ones that tell me the truth!" And we'd sit down and we'd have an hour long bull session with this colonel because he could trust us to just tell us the way it was. And when we were flat out wrong, he'd explain it, he'd mentor us and say, "Just because you have the chutzpah to be honest with me. I'm gonna invest in you and, and mentor you." And so Ponce and he actually ended up being very close friends, and Bill just visited him in Europe like just two months ago. And he's just a fantastic guy, fantastic leader. I mean he was the, he's the classic guy who got to colonel speaking his mind but couldn't get to general because he spoke his mind. That's Steve Boltz and I appreciated him for all of that he was a really straight shooting kind of guy. Really, really cool. SY: So it seems like you've seen examples of really toxic leadership and really good leadership? 20 WL: I have, yeah, yeah. SY: And I'm wondering if I have more questions to ask you about that. I mean and you've served, you've served at all your deployments as an officer. WL: I have, yeah. SY: And I guess how do you think the experience is different um for somebody - I mean this is such a huge question - but for somebody who's enlisted. I guess I've been doing interviews in part with some people who've dealt with PTSD and it seems pretty clear that PTSD is more prevalent among enlisted men than officers, and I don't know if that's true or not true but do you have thoughts about that? WL: Yeah, it's not my experience. I think that officers tend to manage and conceal their PTSD because they're expected to. You're expected to be the tough one, the guy that keeps it all together, but there's ample opportunities, ample examples of officers that didn't keep it together. I'll give an example, my, my brigade commander, a guy whose name is escaping me at the time, he had the single largest military intelligence brigade ever assembled, seven battalions. It was huge and he was responsible for Abu Ghraib, the intelligence side of Abu Ghraib. And I remember being summoned to his office and a guy named Jonathan Carpik came to me and he, Captain Carpik, and he said, "Hey Colonel." I can't re—he's the guy pinning the medal on in my picture, and I can't--I'm just drawing a complete blank as to his name. He said, "He wants you in his office." Now he had this little closet of an office, it was literally a closet with a desk in it. And so I went and the door was maybe three inches open and I could hear sobbing inside. So I was like, "Well that's weird." So I knocked on the door and he said, "Come in," and I kind of cracked the door a little bit and he said, "Come on in Lyons." He was visibly shaken, and he looked at me he goes, "You know I never thought I'd say this, but I hate my job and I hate my life." And that was a full colonel in the middle of a combat environment. And if that's not PTSD I don't know what it is. So, you know he clearly was struggling like the weight of the world around him. I myself struggled with survivor's guilt coming home. SY: Can you talk about that? WL: Well I spent about a year in therapy just coming to terms with the various losses. Two guys in my unit got killed, Travis Fredrich and um Gregory Bellanger two, one was a cook that was on a convoy, the other was an intelligence interrogator who was killed in a in a mortar attack. And that was a bit of a loss and I came home and my Norwich class president Rob Soltes was killed shortly thereafter. He was an optometrist on a Civil Affairs mission in northern Iraq and he got hit by a VB IED and he died [coughs]. So those were very traumatic experiences for me, and what it resulted for me was you know those were lives that were lost. And first of all it could have been me and maybe I would have felt better it was me so that their families didn't experience the loss. But it also made me reexamine all of my own priorities in life, like and this is gonna sound trivial and trite, but how can I live better to make their loss worth it? So that's really been sort of the driving force behind my life since then. And then my bo--my roommate in Bosnia, a guy named Harold Brown who's from Bolton, Mass., Army Reservist, he ended up getting recruited by the CIA when we left Bosnia. And he ended up being an intel operative for 21 them. and he is the one of the guys that gets killed in Khost in the movie Zero Dark Thirty. That was what? Four years ago now, Christmas-ish? That was a huge loss, I mean that was very very traumatic. He and I were very close in Bosnia. We stayed close. So I still work with his family and we try to remember him every year. It's a very big loss, so. SY: I also would imagine coming home and then the Abu Ghraib scandal breaking would also be a bit of an existential crisis in addition, right? WL: Yeah. Well I and Ponce ended up being interviewed extensively, ah what's an AR-15-6 investigation, which is an investigation into potentially criminal activity. It's like a precursor to like a grand jury type of investigation. A guy named Major General George Fay came and interviewed us because of Abu Ghraib. And I was interviewed extensively as was Ponce, and you know looking, they were looking deep and desperately to try and find the trigger that caused all that and I mentioned I don't think it was anything specific, I think it was just pervasive. But um, but reliving all of that was very, very traumatic. And I'll tell you probably one of the weirdest things that I experienced in Iraq was at six months under the Geneva Conventions if you are a detainee you are entitled to a review of your detention. And so in August, which was roughly two--six months after the war started, we had to start reviewing all these cases. And I was appointed the guy that was gonna be the intel person coordinating the review of all the files. So there was an MP officer that was reviewing for threats, and there was an intel officer reviewing to determine if there was intel value in that detainee and whether we should keep them for the intel value. And so we were reviewing all these files and we literally had something like 14,000 detainees at this point, and I'm reviewing the earliest ones first because they're entitled to their review. So one of the first manila folders I'm handed, handed has a detainee number on the, you know the little piece that sticks out, index, and a name. And you open it up and there was nothing in it and I go, "Hey anybody have the information on this file?" "Oh no, I didn't see anything." So I called down to the detention center I'm like, "Hey I got this manila folder with nothing in it" [laughs]. And they're like, "Yeah that's all we got." I'm like, "Well how am I supposed to make a decision on that?" you know, "Go debrief the guy and find out what the circumstances of, at least the circumstances of capture were." So somebody goes into the pen and now this guy's been tied up for six months and when they go, "So you know what's the circumstances?" And so he was walking back from the hospital after carrying his daughter several miles to the hospital, dropped his daughter off. On his way home, um, the 3rd Infantry Division captured him because he was out past curfew. Got rolled up, sent to Camp Cropper, then sent off to Abu Ghraib and had spent six months wondering what happened to his daughter, wondering if his family knew where he was, wondering anything. And so, I mean if we didn't make an enemy out of this guy I don't know what would, right? So I reflected a lot of that. That definitely troubled me, you know, as I, as I came home and unwound from the war that. That, you know, that haunted me a bit. So, you know, PTSD comes in a lot of forms. Those are my forms. And there are all different forms, you know. It's… SY: Yeah I talked to a guy last week who was in Vietnam and Korea. And in his words he was "cuckoo" after Korea, that's what he said. So he was, he had PTSD after Korea. And he said oddly he healed himself in Vietnam because in addition to you know developing a missile, he 22 personally created these two humanitarian missions. So like they took some rice from the Viet Cong and the Army was gonna burn it and he was like, "Yeah I'm taking that over to that village," right? There was another instance where he took the packing crates and brought it over to build a school. And he said really beautifully that he was able to maintain his sense of himself as an ethical person even though he was doing other things that he didn't feel good about. Because of that he was able to, to not feel so messed up when he got home. WL: Yeah, it's a good outlet. I think everybody, that's really what you need is an outlet. SY: Yeah, and maintaining a sense of yourself, right? WL: Yup. Yeah absolutely. I spent the last—the first—when I was deployed my mayor got voted out of office so I came home to no job. SY: Oh no! WL: So while I was trying to figure what to do a friend of mine said, "Hey, we're gonna start an engineering company. Do you know anybody that'd like to run it?" and I said, "Well, me." So I took that job and the weird thing was for the first two or three months I couldn't do anything. I would sit in front of the computer and stare at it, do internet searches about the war, because I needed the "vig," you know, the excitement of being engaged. And it just occurred to me one day I was like, "I'm a basket case [laughs]. I am totally lost." And that's when I decided to seek counseling because I knew that there was something wrong with me, and it was very standard behavior for somebody that was so amped up 24/7. I worked eighteen hours a day on military stuff and then [snap] gone. SY: Welcome home! WL: Yeah, welcome home, get normal, put a suit on, sit in front of the computer and and build a company. I was like uhh…. SY: Ahh! [laughs] what do I do? WL: So— SY: Did you have that hypervigilance stuff too that a lot of people describe? Like scanning and— WL: No, I, I honestly didn't. I did some pretty crazy stuff in terms of convoying in Iraq, but I never felt like the, and some people describe it to me as sort of the razor's edge experience, like you feel like you're right out on the edge of stuff. I did a lot of convoying in the Highway of Death and I don't know why but it never, and I was very very, I was very attuned to the threat and I did everything that I was supposed to do, but I never felt that particular high. The high I felt was more about working with Special Operators to identify targets, and to me that was the most exhilarating thing that I could do. So I, you know convoyed to Tikrit, and I convoyed to out to Abu Ghraib a bunch of times. I convoyed to Babylon. That was a wonderful experience, I got to explore all the ruins. Oh it was just fantastic experience, just very, very, um, very rewarding to do that. And yeah, I mean I spent a lot of time on my way out to visit other agencies that I 23 needed to coordinate with as part of my responsibilities. And it just never occurred to me, I knew how dangerous it was but it never felt as exhilarating as the other parts of my job. SY: Hm. That makes sense. WL: The other people that worked for me were like, "Why do you go out so much?" you know, "You shouldn't be so quick to go out on these convoys." I'm like, "But it's my job. I need to talk to these people." They're like, "Use a phone." I'm like, "I can't get the same information on the phone, I gotta go talk to these people," so. My driver who was uh, Freddy Klein, who probably would much have preferred that I did not go out. He tried on numerous occasions to talk me out of my road trips but he and I almost met our fate, we got shot at from behind by our own people who discharged a weapon when they shouldn't have, and it went right between us. I was sitting in the passenger seat of the truck and he was sitting in the driver's seat of the truck, went by his ear by about six inches. Yeah it was a pretty interesting day. So that's the closest I came to getting shwacked. SY: That's pretty close [laughs]. WL: It was a big, there was a night we got 57 millimeter rockets raining on us, and so that was another fairly close call. It was quite the experience to say the least. SY: How'd you get that teacup? WL: So, um, when I went to the, I think they call it the Al Faw Palace, it's the the palace that was in the middle of Camp Victory. Camp Victory was actually forming at that time, like they just barely had the perimeter secured when I showed up. And I had this guy who was a Marine Corps Major, a guy named Bob Sirks who was nominally my boss for three weeks or something. And he goes, "Have you been in the palace?" Now the palace was supposed to be off-limits, we weren't supposed to go there. I said, "I haven't." And he goes, "Let's go in." I said, "I don't know." He's like, "There's nobody over there, nobody will ever know." He's like, "I've been inside, it's cool." I said, "Okay." So we, we found a way into the building, I don't even remember what way we got in and it was opulent - gold toilet seats and gold leaf everything. And so he goes, "Hey, let's go in the kitchen." So we go in the kitchen and this huge china set, now this was a palace, one of the many palaces that Saddam used, but this huge china set with the tea cups and everything just left untouched. It's just sitting there. And he's like, "Oh let's get a souvenir." I'm like, "I don't know, you know." He's like, "Oh just a tea cup." So, "alright just a tea cup." So he gets a tea cup and I get a tea cup and he goes, "Now what?" I said, "That's enough for me." And so he took a whole bunch of other stuff and I was like, "Well I got my one war trophy, I'll take this." So that was the tea cup story, and that particular day, again because there was nobody in the palace. There are a whole bunch of pictures in my CDs of being inside the chandelier which is a totally cool experience. There's a chandelier in the pictures and you can actually go inside the chandelier. SY: I somehow must have missed that set of pictures because I—you know what? Maybe there were two Iraq discs and I only looked at one. I'll go back and look later. 24 WL: Yeah, that was cool. And then there's a picture of me on the roof, and there's a hole in the roof so it's kinda like straddling my, I'm straddling the hole. And that's where a JDAM1 went through the roof and then you can see the picture of Saddam's bedroom that's blown to smithereens. And so that one bomb went down three stories and basically blew up on his bed. Of course he wasn't there, but the intent was to target him. And that was really proof positive that I was on the right side [laughs] just to see to see the technological advantage that we had. It was really really amazing. And the rest of the building was intact. It was just that room that was blown up. Everything else, the tea cups were all where they were supposed to be, the, nothing was affected outside of that. I mean it was really— SY: The building wasn't even rattled enough that the tea cups fell? WL: Yeah it was it was totally illus—illustrative of how we were— SY: Illustrative? I never know how pronounce that word, yeah. WL: Yeah you get the message. It was the, technical, technological overmatch was on, you know, absolute display in that, in that particular moment to me. It was really amazing, really amazing. SY: What'd ya think when you were walking though Babylon? WL: You know that was almost surreal. The Marines had kind of secured Babylon to prevent looting, and they hired the chief archeologist of Iraq to give tours. So this guy who was Saddam's chief archeologist showed us around all of the ruins of Babylon. And one of the weird things is that Saddam had—he was very envious of Nebuchadnezzar, the king that ruled Babylon. And he built a huge castle above Babylon to show his supremacy, but he later thought better of it and he wanted his castle built on top of Nebuchadnezzar's castle. So he actually in the process he sank Nebuchadnezzar's castle because it was on filled marshlands. So you can see the sinking process going on because stacked all these bricks with his stamp on it over Nebuchadnezzar's bricks with Nebuchadnezzar's stamps on it. But we saw the procession street where he had all his military parades and civic parades, the Lion of Babylon was still there. We got—I got pictures in front of the Lion of Babylon. It was a very rewarding experience. I can't say that I had a very classical education and that sort of stuff so I was kind of learning it on the fly with the chief archeologist of Iraq, so I guess you couldn't ask for a better teacher than that. It was a very, it was a very interesting experience. Very fun. SY: That's pretty cool. I have to head to Northbridge soon and I want to beat some of the traffic. WL: I got to go pick up my kids. SY: Alright, any last thoughts? This has been a fantastic interview. WL: Oh it's my pleasure. Um no. I, you know I will say that I owe my success to Norwich and to a number of leaders that were Norwich, and weren't Norwich, along the ways. One of my best friends is now a commander of my command in the Reserves, the military intelligence readiness 1 This is an acronym for Joint Direct Attack Munition (JDAM), a bomb guidance system. 25 command. The guy's name is Brigadier General Gabriel Troiano. He's not a Norwich guy but he exemplifies the citizen soldier in my mind. He was my boss in Bosnia, he was my boss in Iraq, and now he's a brigadier general and that to me is proof positive that the right values system and the right leadership really does make a difference. It really makes a difference and I applaud Norwich for staying on that path all these years, and I hope that they stay on it. SY: Yeah, hey thanks! WL: My pleasure.

Regulation and supervision of China's banking system has made impressive progress in the past few years, led by an activist, forward-looking regulator China Banking Regulatory Commission (CBRC), with a clear safety and soundness mandate that has been supported by banks and by the State. Less than fully compliant ratings in certain areas in this assessment generally reflect deficiencies in the legal framework, which can be amended, or that banks have yet to fully implement CBRC guidance. This assessment of the current state of the implementation of the Basel Core Principles for Effective Banking Supervision (BCP) in China has been completed as part of a Financial Sector Assessment Program (FSAP) undertaken jointly by the International Monetary Fund (IMF) and the World Bank between June 7 and June 25, 2010, and reflects the regulatory and supervisory framework in place as of the date of the completion of the assessment.

The corporate scorecard is designed to provide a snapshot of the Bank's overall performance, including its business modernization, in the context of development results. It facilitates strategic dialogue between management and the Board on progress made and areas that need attention. With the results measurement system, which was adopted for the 13th replenishment of the International Development Association (IDA13) in 2002, the Bank became the first multilateral development institution to use a framework with quantitative indicators to monitor results and performance. The corporate scorecard expands this approach to the entire World Bank covering both the International Bank for Reconstruction and Development (IBRD) and IDA. The corporate scorecard uses an integrated results and performance framework, which is organized in a four-tier structure that groups indicators along the results chain. Tier one is development context. Tier two is development results supported by the Bank. Whether the Bank is managing its operations and services effectively is shown in tier three. Tier four focuses on whether the Bank is managing skills, capacity, resources, and processes efficiently; and is business modernization on track?

Owing primarily to extensive investment in new mining projects, Mongolia's economy is on a path of very rapid long-term growth. While financial intermediation in Mongolia has been growing fast, access to finance remains a critical constraint for enterprises, and especially for Small and Medium Enterprises (SMEs). Improving access to financial services will require strengthening the legal and regulatory framework and financial infrastructure, including the secured transactions framework, creditor rights and insolvency regime, credit information sharing system, platform for technology-based banking products, regulation and supervision of nonbank financial institutions, and consumer protection in financial services. To realize fully its economic potential, Mongolia needs to build a diversified, efficient and stable financial system, capable of intermediating both on a large scale and in specific market segments. Due to its focus on the development agenda, and specifically on access to finance for the SME sector, capital markets development, and housing finance market development, this report does not address financial sector stability issues. Financial intermediation in Mongolia has grown significantly in recent years; credit and deposit penetration are on par with the average in the East Asia and the Pacific (EAP) region. Access to finance is particularly constrained for SMEs, which are also more sensitive to an unstable macroeconomic environment, characterized by high inflation and exchange rate fluctuations.

The Philippines quarterly update provides an update on key economic developments and policies over the past three months. It also presents findings from recent World Bank work on the Philippines. It places them in a longer-term and global context, and assesses the implications of these developments and other changes in policy for the outlook for the Philippines. Its coverage ranges from the macro-economy to financial markets to indicators of human welfare and development. It is intended for a wide audience, including policy makers, business leaders, financial market participants, and the community of analysts and professionals engaged in the Philippines. Though the revised gross domestic product (GDP) growth estimates show small deviation from the old base year and methodology, the revision has resulted in a nominal GDP which is 6 percent larger and hence, lower fiscal statistics as a percentage of GDP (e.g., lower tax effort, but improved debt ratio), but also important sectoral growth changes. Investment is now noticeably higher due to improved coverage and transfer of items previously booked under consumption (e.g., military goods) the investment-to-GDP ratio in 2010 is now 20.5 percent instead of 15.6 percent. The demand side growth continues to post a remarkable uptick in investment. Investment grew by 37 percent year-on-year and contributed 6.8 percentage points to GDP growth, mostly driven by durable equipment and private construction. Private construction grew by 22 percent, albeit at a slower pace than the preceding three quarters, and compensated for the contraction in public construction which shrank by 37.3 percent due to continued fiscal tightening and a high base effect. Investment in durable equipment grew 17 percent with the building up of inventory in industrial machineries and road vehicles.

Lebensmittelverluste sind größtenteils unbeabsichtigt und werden unter anderem durch Ineffizienz im Lebensmittelsystem verursacht (vgl. FAO 2017, S. 4). Ein großer Anteil des Lebensmittelabfalls entsteht bei Verbraucher*innen in Privathaushalten. Das sorgt für einen Anteil von etwa einem Drittel an Lebensmitteln, die vom Anbau beziehungsweise der Schlachtung bis zu unseren Tellern verlorengehen. In Deutschland sind das ungefähr elf Millionen Tonnen verschwendete Lebensmittel pro Jahr (vgl. Bundesministerium für Ernährung und Landwirtschaft 2023b). Welche Auswirkungen hat das und was wird dagegen getan?In diesem Blogbeitrag wird es um die komplexen Ursachen der Lebensmittelverschwendung gehen, genauso wie um die Auswirkungen, die die Lebensmittelverluste sowohl auf die Umwelt als auch auf die Gesellschaft haben. Es soll dargestellt werden, welche Strategien Deutschland beschlossen hat, um die Lebensmittelverschwendung zu verringern. Die Initiative "Zu gut für die Tonne" (https://www.zugutfuerdietonne.de) kann ein Tipp für alle Blogleser*innen sein. Welchen Beitrag die Umweltbildung in der Schule leisten sollte, soll als letztes kurz angeschnitten werden.In diesem Blogbeitrag sollen Lebensmittel nach der Definition der Europäischen Verordnung (EG) Nr. 178/2002 verstanden werden. Laut dieser sind Lebensmittel"alle Stoffe oder Erzeugnisse, die dazu bestimmt sind oder von denen nach vernünftigem Ermessen erwartet werden kann, dass sie in verarbeitetem, teilweise verarbeitetem oder unverarbeitetem Zustand von Menschen aufgenommen werden" (Bundesministerium für Ernährung und Landwirtschaft 2019).Dazu zählen auch alle Stoffe, die bei der Produktion zugesetzt werden. Tiere und Pflanzen sind erst nach der Schlachtung bzw. Ernte Lebensmittel (vgl. Bundesministerium für Ernährung und Landwirtschaft 2019).Die FAO (vgl. 2011, S. 2) definiert Lebensmittelverluste als Abnahme der essbaren Lebensmittelmasse in dem Teil der Lieferkette, der speziell zu essbaren Lebensmitteln für den menschlichen Verzehr führt. Diese treten in Produktions-, Ernte-, Nachernte- und Verarbeitungsstufen der Lebensmittelversorgungskette auf. Als Lebensmittelverschwendung werden Lebensmittelverluste bezeichnet, die am Ende der Lebensmittelkette auftreten und für die Händler und Verbraucher verantwortlich sind (vgl. FAO 2011, S. 2).In einer weiteren Definition wird hinzugefügt, dass Lebensmittelverluste entlang der gesamten Versorgungskette auftreten, neben Produktions-, (Nach-)Ernte- und Verarbeitungsstufen betrifft das demnach auch Lagerung und Transport. Lebensmittelverluste oder -verschwendung werden stets als Abnahme der Menge und/oder Qualität von Lebensmitteln gesehen, die für den menschlichen Verzehr bestimmt waren (vgl. FAO 2017, S. 4).Ursachen der LebensmittelverschwendungLebensmittelverschwendung findet an allen Stellen der Lebensmittelwertschöpfungskette (auch Lebensmittelversorgungskette) statt (vgl. Bundesministerium für Ernährung und Landwirtschaft 2021). Diese umfasst nach dem Bundeszentrum für Ernährung (vgl. 2023) verschiedene Stufen. Die erste Stufe besteht aus der Produktion und der Erzeugung und beinhaltet Agrarproduktion und Viehzucht. Die zweite Stufe betrifft die Weiterverarbeitung, demnach die Herstellung der Lebensmittel. Die dritte Stufe, Handel und Vermarktung, betrifft den Groß- und Einzelhandel. Als letztes folgt der finale Konsum, sowohl im Bewirtungssektor als auch in den Privathaushalten. Lebensmittelverluste entstehen nicht nur in den Stufen der Versorgungskette, sondern gerade auch bei Transport und Lagerung zwischen und nach den einzelnen Stufen (vgl. Bundeszentrum für Ernährung 2023).Durch die globale Vernetzung in den letzten Jahrzehnten wurde auch der Ernährungssektor vernetzt. Strukturelle Veränderungen sowie der gesellschaftliche Wandel haben die Lebensmittelversorgungskette demnach verlängert (vgl. FAO 2009, S. 18 f.).Weltweit gehen durch die verschiedenen Stufen der Lebensmittelwertschöpfungskette ein Drittel der produzierten Lebensmittel verloren. Nach Schätzungen der Welternährungsorganisation sind das jedes Jahr 1,3 Milliarden Tonnen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2021). Dafür verantwortlich sind vor allem Industrie, Handel, Großverbraucher und Privathaushalte. Letztere verursachen den größten Anteil an Müll. Laut Eyerund/ Neligan (vgl. 2017, S. 2) wirft jede*r Bundesbürger*in im Jahr rund 82 kg Nahrungsmittel in den Müll, davon wäre ein großer Teil, zum Beispiel Speisereste, vermeidbar. Ein kleiner Teil, zum Beispiel Knochen und Bananenschalen, müssen tatsächlich entsorgt werden.Seit ungefähr 1870 ist die Herstellung von Lebensmitteln stärker wissensbasiert und Fortschritte ermöglichen, dass aus wenigen Rohstoffen eine große Vielfalt an Lebensmitteln produziert werden kann (vgl. Hamatschek 2021, S. 351). Allerdings sorgen eine weniger effiziente Ernte sowie neue Transport-, Lagerungs- und Verarbeitungstechniken für größere Verluste. Dazu gehören Ernteverluste, Überproduktion auf dem Feld und Verluste in der Produktion, weil beispielsweise fehlerhaft geplant wurde oder es technische Störungen gab (vgl. Hamatschek 2021, S. 356f.).Die ersten Verluste entstehen in der landwirtschaftlichen Produktion, wenn beispielsweise das Obst und Gemüse nicht den Standards entspricht, von Schädlingen befallen oder auf andere Art und Weise verunreinigt ist. In der Verarbeitung entstehen Abfälle, weil nur Teile eines Lebensmittels gebraucht werden können oder maschinell bedingt Reste entstehen. Auch Etikettierungsfehler können dazu führen, dass Lebensmittel ganz aussortiert werden müssen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2020).Im Groß- und Einzelhandel kann es passieren, dass Bestellmengen nicht der Nachfrage entsprechen oder die Ware falsch gelagert und gekühlt wurde. Auch bei fehlerhaften Logistikprozessen kann es zu unnötigem Abfall kommen. Wenn Lebensmittel zu lange gelagert wurden und überreif sind beziehungsweise das Mindesthaltbarkeitsdatum abgelaufen ist, kann es auch so zu Lebensmittelverschwendung kommen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2020).In der sogenannten Außer-Haus-Verpflegung, mit welcher die Gemeinschaftsverpflegung in Betriebskantinen, Schulen, Kindergärten oder der Gastronomie gemeint ist, kommt es zu Lebensmittelverschwendung durch eine schwankende Nachfrage, zu großen Portionsgrößen oder fehlerhaften Einschätzungen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2020).Haushalte sind für zwei Drittel der Abfallmenge verantwortlich. Häufige Gründe für die hohe Lebensmittelverschwendung in Privathaushalten sind unüberlegte Einkäufe, zu große Portionspackungen im Supermarkt, ein falsches Verständnis für das Mindesthaltbarkeitsdatum oder unzureichendes Wissen über die richtige Lagerung von Lebensmitteln (vgl. Hamatschek 2021, S. 356f.). Dazu kommen in der Regel andere individuelle Gründe, die sehr vielfältig sein können (vgl. Universität Stuttgart/ Institut für Siedlungswasserabbau, Wassergüte- und Abfallwirtschaft 2012, S. 216) und von den Lebensumständen, der Lebensweise der Haushalte und bestimmten Situationen abhängig sind (vgl. ebda., S. 219).Des Weiteren liegt bei der Ermittlung von Ursachen der Lebensmittelverschwendung eine besondere Schwierigkeit vor. Die Haushalte müssen mitmachen und Gründe für ihren Lebensmittelabfall angeben. Dazu müssen sie in der Lage sein, den Grund anzugeben und diesen auch angeben zu wollen, denn das Ergebnis wird verfälscht, wenn Personen anfangen, im Sinne sozialer Erwünschtheit zu antworten (vgl. ebda., S. 219).Es ließ sich feststellen, dass Personen, die Lebensmittelknappheit im Zweiten Weltkrieg erlebt haben, deutlich weniger Lebensmittel verschwenden als heutige Generationen (vgl. Eyerund/ Neligan 2017, S. 3). Neben individuellen Gründen kommen außerdem gesellschaftliche Ursachen hinzu. Die heutige westliche Welt lebt in einer Konsum-, Überfluss- und Wegwerfgesellschaft, welche das Wegwerfen von Lebensmitteln begünstigt.In den Supermärkten herrscht ein Überangebot an Lebensmitteln. Durch eine zunehmende Mobilisierung und Flexibilisierung der Gesellschaft sind die meisten Lebensmittel immer vorhanden. Dazu kommen soziographische Veränderung wie die Zunahme an Ein-Personen-Haushalten oder die Verstädterung (vgl. Universität Stuttgart/ Institut für Siedlungswasserabbau, Wassergüte- und Abfallwirtschaft 2012, S. 216).Durch die Zunahme des ökonomischen Wohlstands ist auch der Konsum von Fleisch seit Mitte des 20. Jahrhunderts gestiegen (vgl. Dräger de Teran 2013, S. 11). Soziale Faktoren bestimmen die gesellschaftlich-kulturellen Essgewohnheiten. Die Industrialisierung sorgte für eine Entfremdung von Nahrungsmitteln durch die Nahrungsmittelproduktion, die immer komplexer wurde. Vor allem bei den Menschen, die keine Lebensmittelknappheit erlebt haben, führte das zu einer verminderten Wertschätzung der Lebensmittel, weil die Herkunft der Lebensmittel zunehmend unbekannt wurde (vgl. Universität Stuttgart/ Institut für Siedlungswasserabbau, Wassergüte- und Abfallwirtschaft 2012, S. 217).AuswirkungenAuf die UmweltJährlich wird für verschwendete Lebensmittel eine Fläche bearbeitet und geerntet, die so groß ist wie Mecklenburg-Vorpommern. Von diesen 2,4 Millionen Hektar, die gespart werden könnten, werden 1,4 Millionen Hektar für die Produktion von tierischen Produkten benötigt (vgl. Dräger de Teran 2013, S. 13). Würden alle Lebensmittel gegessen werden, die auch hergestellt wurden, würde demnach eine Fläche von 2,4 Millionen Hektar für andere Zwecke frei werden. Diese Fläche könnte beispielsweise als Grünfläche genutzt werden und beim Kampf gegen den Verlust der Biodiversität helfen (vgl. Noleppa 2012, S. 7).Von den jährlich rund 6,5 Millionen Tonnen Lebensmittelabfall aus Privathaushalten in Deutschland sind ungefähr ein Drittel Obst und Gemüse, am zweithäufigsten werden Speisereste weggeworfen und am dritthäufigsten Brot und Backwaren. Ein kleiner Teil ist unvermeidbar (vgl. Bundesministerium für Ernährung und Landwirtschaft 2023c). Im Pro-Kopf-Vergleich der Lebensmittelverschwendung der EU liegt Deutschland mit seinem Lebensmittelabfall im EU-Durchschnitt, genauso wie Frankreich oder Österreich (vgl. Bundesministerium für Ernährung und Landwirtschaft 2020).Folgeprobleme dieser Lebensmittelverschwendung werden seit Jahrzehnten immer größer. Dazu gehört beispielsweise die Erzeugung von Treibhausgasemissionen (vgl. Brunner 2009, S. 33). Noleppa (vgl. 2012, S. 25) unterscheidet zwischen direkten Treibhausgasemissionen von Lebensmitteln, die während der Lebensmittelwertschöpfungskette zu Stande kommen, und indirekten Treibhausgasemissionen, die aus Landnutzungsänderungen entstehen.CO2-Emissionen bilden sich bei der Erzeugung, Produktion und Weiterverarbeitung von Lebensmitteln, während Lachgas-Emissionen durch anorganische und organische Stickstoffdüngung gebildet werden. Methan-Emissionen sind die Folge einer Wiederkäuerverdauung sowie der Nutzung von organischem Dünger und Reisanbau (vgl. Dräger de Teran 2013, S. 14). In internationalen Inventaren und unterschiedlichen Standards werden die indirekten Emissionen im Vergleich zu den direkten Emissionen allerdings häufig nicht berücksichtigt.Von 2009 bis 2010 wurde ein leichter Anstieg der Lebensmittelnutzung der Deutschen von 667 kg auf 677 kg verzeichnet. Dieser gering wirkende Anstieg sorgte allerdings für einen Mehrausstoß an indirekten Emissionen von ungefähr 40 Millionen Tonnen. Da die landwirtschaftliche Nutzfläche Deutschlands irgendwann seine Grenze erreicht hat, müssen zusätzlich Flächen im Ausland in Anspruch genommen werden (vgl. Dräger de Teran 2013, S. 14).Es wird ein weiteres Problem des hohen Lebensmittelverbrauchs sichtbar: die Flächennutzung. Die von Deutschland in anderen, meist ärmeren Ländern genutzten Flächen fehlen anschließend beim Anbau von Nahrungsmitteln für die Ernährung der einheimischen Bevölkerung (vgl. Verbraucherzentrale 2022). Um diese ethische Problemsituation soll es weiter unten gehen.Des Weiteren sorgen eine hohe Materialnutzung, ein hoher Energieverbrauch, Bodenkontamination und eine Reduktion der Artenvielfalt für Umweltproblematiken aufgrund der Lebensmittelherstellung (vgl. Brunner 2009, S. 33). Laut Brunner (vgl. 2009, S. 34) hat besonders die Industrialisierung die Landwirtschaft produktiv gemacht, wodurch die oben genannten Umweltproblematiken gestiegen sind, besonders die schädigenden Emissionen."Seit dem Zweiten Weltkrieg hat sich die moderne Landwirt­schaft vom Energielieferanten zum Energieverbraucher entwickelt" (Brunner 2009, S. 34).Nach Angaben der OECD führen energieintensive Produkte, wie zum Beispiel Fertigmahlzeiten und der Konsum von tierischen Lebensmitteln, insbesondere Fleisch, zu höheren Umweltbelastungen. Deshalb lässt sich sagen, dass die Konsument*innen durch ihr Nachfrageverhalten einen Einfluss haben, jede*r Bürger*in entscheidet selbst, was gekauft und gegessen wird (vgl. Brunner 2009, S. 34). Ein Beispiel dafür wäre der Vergleich zwischen dem Kauf einer Tomate aus der eigenen Region, welche weniger Umweltschäden verursacht und dem Kauf eines abgepackten Tomatensalats, der höhere Emissionen mit sich bringt. Die Lebensmittelversorgungskette sorgt nicht nur für Umweltbelastungen, sondern hat auch Auswirkungen auf die Menschheit, was im Folgenden gezeigt werden soll.Auf den MenschenDer Weltagrarbericht (IAASTD) hat 2009 durch das Menschenrecht auf Nahrung gefordert, dass kein Mensch mangelernährt sein darf. Laut Hamatschek (vgl. 2021, S. 355) wird damit Realität und Anspruch gegenübergestellt. Der globale Welthunger-Index (WHI)-Wert von 2022 zeigt, dass die Fortschritte gegen die Hungersnot stagnieren. Im Jahr 2021 ist die Zahl der chronisch Hungerleidenden auf fast 828 Millionen gestiegen, die Zahl der akut Hungernden lag bei ungefähr 192 Millionen (vgl. Von Grebmer et al. 2022, S. 3).Ursachen für diese dramatische Situation sind die "strukturelle Ungleichheit und Macht-Asymmetrien im Ernährungssystem" (vgl. Deutsche Welthungerhilfe e.V. 2022). Aufgrund globaler Krisen und fehlendem politischem Willen soll sich die Hungersnot laut der Deutschen Welthungerhilfe e.V. (vgl. 2022) noch weiter verstärken. Die COVID-19-Pandemie hat die Problematik bereits verstärkt (vgl. Möhle 2023, S. 87). Das ethische Problem zeigt: die Weltproduktion von Lebensmittel reicht theoretisch, um die Menschheit zu ernähren, wenn Lebensmittel fair verteilt und weniger verschwendet werden würden (vgl. Deutsche Welthungerhilfe e.V. 2022).Nicht nur die Hungersnot ist ein Problem, sondern auch soziale, ökonomische und gesundheitliche Folgen des Ernährungssystems. Beispiele dafür sind die Konzentration der Marktmacht in den reicheren Gebieten, die Zunahme an Krankheiten durch die Ernährung, Bauernhofsterben, Übergewicht als Gegensatz zur Ernährungsarmut und (Umwelt-)Kosten, die auf die Allgemeinheit abgewälzt werden (vgl. Brunner 2009, S. 33).Des Weiteren entstehen allein in Privathaushalten pro Jahr finanzielle Verluste von rund 25 Milliarden Euro durch weggeschmissene Lebensmittel. Anschließend entsteht dadurch eine Menge an Abfall, der entsorgt werden muss. Das führt zu weiteren Kosten und Umweltbelastungen (vgl. Dräger de Teran 2013, S. 15).Die Problematik der Flächennutzung sorgt gerade in den armen Ländern, in denen typischerweise Ackerflächen für die Ernährung in den wohlhabenderen Ländern genutzt werden, für Probleme. Der dortigen Bevölkerung fehlen die für Lebensmittelexporte genutzten Flächen anschließend für die eigene Ernährung (vgl. Verbraucherzentrale 2022). Häufig werden Futtermittel für tierische Lebensmittel angebaut.Durch ein Überangebot und eine Überproduktion entsteht in den Industriestaaten ein leichtfertiger Umgang mit Lebensmitteln. Die dadurch entstehenden Lebensmittelverluste erhöhen laut der Verbraucherzentrale (2022) wieder die Nachfrage nach Rohstoffen wie zum Beispiel Getreide. Das sorgt für einen Preisanstieg von Grundnahrungsmitteln, worunter arme Länder besonders leiden.Zu einer Knappheit an Anbauflächen und einem Preisanstieg kommen meistens eine unzureichende Versorgung und Infrastruktur hinzu. Die Lebensmittel, die ärmere Länder besitzen, können manchmal nicht transportiert, gelagert oder gekühlt werden und gehen deshalb auch auf diese Art verloren (vgl. Verbraucherzentrale 2022). Deshalb ist es wichtig, dass die FAO jedes Jahr einen Bericht zur Nahrungsmittelsicherheit (The State of Food Security and Nutrition in the World) vorlegt. Die drei wichtigsten Indikatoren sind dabei die Prävalenz der Unterernährung (PoU), das Befragungselement, die Food Inequality Experience Scale (FIES), und der Welthungerindex (WHI) (vgl. Möhle 2023, S. 91).GegenstrategienNachhaltiger Konsum lässt sich folgendermaßen definieren:"'Nachhaltig' ist ein Konsumverhalten dann zu nennen, wenn es die Bedürfnisse der Kon­sumenten in einer Weise erfüllt, die die Absorptions­- und Regenerationsfähigkeit der natürlichen Mitwelt nicht überfordert" (Brunner 2014, S.5, zit. n. Scherhorn et al. 1997, S. 7).Daraus lässt sich schließen, dass das momentane Ernährungssystem gemeinsam mit der Lebensmittelwertschöpfungskette in großen Teilen nicht nachhaltig sein kann. Schon auf der UN-Konferenz in Rio 1992 wurde über nachhaltige Entwicklung in Verbindung mit dem Abbau nicht-nachhaltiger Konsum­- und Produktionsweisen gesprochen. Beim Weltgipfel in Johannesburg 2002 wurde das Ziel einer "weltweiten Förderung nachhaltiger Konsum- und Produktionsmuster" (Brunner 2009, S. 31) beschlossen. Mittlerweile weiß man, dass ein Konsummuster nicht weltweit zu verallgemeinern ist, sondern sich je nach Region und Wohlstand unterscheidet. Es wird deshalb ein besseres Verständnis für Konsummuster gesucht und versucht, Lebensstile und Konsummuster in Richtung Nachhaltigkeit zu lenken (vgl. Brunner 2009, S. 31, zit. n. Wuppertal Institut 2005).Laut Brunner (vgl. 2009, S. 45) sind Lebens- und Ernährungsstile eng mit der Identität der Menschen verknüpft und von sozialen, kulturellen und ökonomischen Kontexten beeinflusst. Damit sich das Konsument*innenverhalten ändert, müssen sich zuerst kontextuelle Rahmenbedingungen ändern. Dazu gehören Angebote und Anreizsysteme sowie kommunikative Maßnahmen. Auch die Voraussetzungen der Konsument*innen müssen sich ändern.Ein geringerer Fleischkonsum wird durch die Ernährungsökologie eingefordert. Genauso wie die Wahl von ökologisch produzierten und wenig verarbeiteten Lebensmitteln oder regional und saisonal erzeugten Produkten. Ein veränderter Fleischkonsum sowie die Zunahme wenig verarbeiteter Lebensmittel haben längerfristig gesundheitlich und ökologisch eine positive Wirkung (vgl. Brunner 2009, S. 34). Hier sind kommunikative Maßnahmen besonders wichtig. Die Wertschätzung für Lebensmittel sollte gesteigert werden (vgl. Universität Stuttgart/ Institut für Siedlungswasserabbau, Wassergüte- und Abfallwirtschaft 2012, S. 280).Ein sorgsamerer Umgang mit Lebensmitteln führt in der Regel zu weniger Lebensmittelverschwendung. Eine gesündere, fleischärmere Ernährung sorgt für weniger Umweltbelastungen in der Lebensmittelversorgungskette sowie bei der Flächennutzung. Flächen, die frei werden, weil beispielsweise weniger Futtermittel angebaut werden muss, könnten für den Schutz von Ökosystemen genutzt werden oder positiv zur Welternährung beitragen.Denn bei der Lebensmittelverschwendung entstehen nicht nur viele Tonnen an Müll, sondern auch die verwendeten Ressourcen wurden verschwendet. Dazu gehören wertvoller Ackerboden, Wasser und Dünger, was gerade heute, in Zeiten einer kommenden Wasserknappheit, zum Problem werden könnte. Auch die bereitgestellte Energie für Verarbeitung und Verbrauch wurde damit umsonst erzeugt. Treibhausgasemissionen wie CO2 werden umsonst freigesetzt. Die nationale Strategie Deutschlands will deshalb dafür sorgen, dass unnötige Abfälle erst gar nicht entstehen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2023c). Laut der FAO ist die"Verringerung von Lebensmittelverlusten und -verschwendung […] ein wichtiger Hebel für umfassendere Verbesserungen unserer Lebensmittelsysteme zur Verbesserung der Lebensmittelsicherheit, der Qualität und der Nachhaltigkeit sowie zur Steigerung der Effizienz" (FAO 2018).Die Agenda 2030, die 2015 von den Vereinten Nationen beschlossen wurde, enthält 17 Ziele für eine nachhaltige Entwicklung. Zwei Ziele sprechen die Lebensmittelverschwendung an. Das zweite Ziel, welches "Kein Hunger" heißt und gegen die dramatische Hungersnot vorgehen soll, will eine Ernährungssicherheit erreichen und die nachhaltige Landwirtschaft fördern. Das zwölfte Ziel heißt "Nachhaltige/r Konsum und Produktion". Es soll die Nutzung natürlicher Ressourcen fördern und einer hohen Nahrungsmittelverschwendung entgegenwirken (vgl. Bertelsmann Stiftung o. J.).Jedoch muss die Politik die formulierten Ziele anhand von Maßnahmen durchsetzen (vgl. Universität Stuttgart/ Institut für Siedlungswasserabbau, Wassergüte- und Abfallwirtschaft 2012, S. 280). Dafür ist eine gute Kommunikations- und Kooperationsbereitschaft der Landwirtschaft, der Lebensmittelindustrie, des Einzelhandels, der Wissenschaft und der Politik notwendig (vgl. ebda., S. 282). Um diese gesamtgesellschaftliche Aufgabe zu bewältigen, wurde im Februar 2019 die Nationale Strategie zur Reduzierung der Lebensmittelverschwendung vom Bundesministerium für Ernährung und Landwirtschaft (BMEL) beschlossen.Nationale Strategie zur Reduzierung der Lebensmittelverschwendung Im Koalitionsvertrag wurde das Ziel gesetzt, die Lebensmittelverschwendung branchenspezifisch zu reduzieren. Diesen Auftrag will die Nationale Strategie (siehe hier) nach und nach durchsetzen, denn in Zeiten von Krisen wie dem Russland-Ukraine-Krieg, der Klimakrise und steigenden Energie- und Lebensmittelpreisen wird dies immer dringender (vgl. Die Bundesregierung 2022).Die Lebensmittelabfälle und -verluste sollen in allen Stufen der Lebensmittelwertschöpfungskette verringert werden mit besonderem Augenmerk auf den Schnittstellen zwischen den Sektoren (vgl. Bundeszentrum für Ernährung 2023c). Das große Ziel ist, die Lebensmittelverschwendung bis 2030 um 50% zu reduzieren (vgl. Die Bundesregierung 2022). Dazu wurden vier Handlungsfelder geschaffen: der Politische Rahmen, die Prozessoptimierung der Wirtschaft, eine Verhaltensänderung bei allen Akteur*innen und Potenziale durch Forschung und Digitalisierung (vgl. Bundesministerium für Ernährung und Landwirtschaft 2021b).Durch den Politischen Rahmen wurden verschiedene Gremien gebildet. Beispielsweise wurde das Bund-Länder-Gremium gebildet, um ressort- und länderübergreifend die Strategie zu steuern und weitere Handlungsfelder zu identifizieren. Die Arbeitsgruppe AG Indikator SDG 12.3 besteht aus Vertreter*innen des BMEL, des Verbraucherschutzes, des Thünen-Instituts und weiteren und koordiniert die Berichterstattung (vgl. Bundeszentrum für Ernährung 2023c). Weil alle Akteure entlang der Lebensmittelversorgungskette vernetzt sein müssen, wurde ein Nationales Dialogforum geschaffen."Vertreter:innen aus Unternehmen und zivilgesellschaftlichen Organisationen arbeiten in den fünf sektorspezifischen Dialogforen Primärproduktion, Verarbeitung, Groß- und Einzelhandel, Außer-Haus-Verpflegung und Private Haushalte zusammen" (Bundesministerium für Ernährung und Landwirtschaft 2021b).Das zweite Handlungsfeld, die Prozessoptimierung der Wirtschaft, hat Maßnahmen geschaffen, mit denen Unternehmen eigenverantwortlich Ziele gegen die Lebensmittelverschwendung umsetzen sollen. Ein Beispiel wäre die Überprüfung von Werbeaussagen auf Produkten hinsichtlich der Wertschätzung von Lebensmitteln.Das dritte Handlungsfeld, die Verhaltensänderung bei allen Akteur*innen, ist für die Informations- und Kommunikationsarbeit zuständig, um eine Verhaltensänderung gegenüber Lebensmitteln zu schaffen. Dafür wurde die Initiative "Zu gut für die Tonne!" geschaffen, um die es weiter unten gehen wird. Des Weiteren sollten Informations- und Lehrmaterialien zur Sensibilisierung von Kindern und jungen Erwachsenen erstellt werden, in denen es um die Vorteile einer Reduzierung der Lebensmittelverschwendung geht (vgl. Bundesministerium für Ernährung und Landwirtschaft 2021b).Das letzte Handlungsfeld, Potenziale durch Forschung und Digitalisierung, steht für die Erforschung und Entwicklung innovativer digitaler Möglichkeiten. Beispiele wären intelligente Verpackungen oder Systeme zur Erstellung von Nachfrageprognosen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2021b). Die Bundesregierung hat deshalb 16 Millionen Euro bereitgestellt, um Forschungsprojekte zu ermöglichen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2019, S. 9f.). So soll die Strategie immer weiterentwickelt werden.Eine große Rolle spielt des Weiteren die Erfassung von Lebensmitteln, denn nur mit dem Wissen, wo, wie viele und warum Lebensmittel weggeworfen werden, kann die Lebensmittelverschwendung reduziert werden (vgl. Bundeszentrum für Ernährung 2023c).Weitere Maßnahmen sollen die Umsetzung der Strategie fördern: die Erleichterung der Weitergabe von Lebensmitteln oder eine strafrechtliche Neubewertung des Containers soll überdacht werden (vgl. Bundeszentrum für Ernährung 2023c); für ein gesamtgesellschaftliches Umdenken in Richtung mehr Wertschätzung gegenüber Lebensmitteln wurde 2016 der Tag der Lebensmittelverschwendung durch den WWF geschaffen. Am 2. Mai landet statistisch gesehen die Menge an Lebensmitteln, die von Januar bis Mai produziert wurde, im Müll (vgl. Die Bundesregierung 2022). Initiative "Zu gut für die Tonne!"Durch die Initiative (https://www.zugutfuerdietonne.de) soll das Thema Lebensmittelverschwendung stärker in die Öffentlichkeit gebracht werden. Sie hat das Ziel, Verbraucher*innen für den Prozess der Lebensmittelproduktion und die notwenige Wertschätzung zu sensibilisieren (vgl. Bundeszentrum für Ernährung 2023c). "Zu gut für die Tonne!" wird vom BMEL durchgeführt und informiert Bürger*innen durch eine Website über Ursachen der Lebensmittelverschwendung und Möglichkeiten, bei der Reduzierung zu helfen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2019, S. 9).Die Bundesregierung will alle Stufen der Lebensmittelkette miteinbeziehen. Auch die Länder spielen eine wichtige Rolle, denn Länder und Kommunen sind für das Abfallmanagement zuständig, und auch hier wurden einige Aktionen und Initiativen gestartet. Die Wirtschaft erarbeitet Nachhaltigkeitsstrategien, während die Wissenschaft in Forschungseinrichtungen neue Methoden und Techniken entwickelt (vgl. ebda.). Besonders wichtig ist, dass neben diesen Bereichen gerade auch die Zivilgesellschaft die Lebensmittelverschwendung reduziert."Zahlreiche Vereine und Organisationen tragen dazu bei, dass nicht mehr marktgängige Lebensmittel, die noch für den Verzehr geeignet sind, als Lebensmittel verwendet werden" (Bundesministerium für Ernährung und Landwirtschaft 2019, S. 8).Tafeln, foodsharing und Brot für die Welt sind Beispiel dafür. Spendensysteme, Internetforen und sogenannte fairTeiler helfen bei der Verteilung von Lebensmitteln, die noch brauchbar sind, aber sonst weggeschmissen werden würden.Verbraucher*innen, die über den Prozess der Herstellung und beispielsweise den Ressourceneinsatz bei der Produktion der Lebensmittel Bescheid wissen, erkennen eher den Wert der Lebensmittel und die Wichtigkeit, den Umgang damit nachhaltiger zu gestalten (vgl. Bundesministerium für Ernährung und Landwirtschaft 2023b). Die Website der Initiative stellt deshalb ein großes Angebot an Informations-, Bildungs- und Werbematerial bereit.Bürger*innen bekommen Tipps zur Lagerung von Lebensmitteln und Rezepte sowie Tutorials zur Resteverwertung. Auch ein Thema ist das bedarfsgerechte Einkaufen und Zubereiten. Ein langfristiges Ziel der Initiative ist es, Bürger*innen zu zeigen, wie man das eigene Verhalten im Alltag ändert, um so wenig Lebensmittel wie möglich wegzuwerfen (vgl. Bundesministerium für Ernährung und Landwirtschaft 2023b).Veranstaltungen wie die "Aktionswoche Deutschland rettet Lebensmittel!" (https://www.zugutfuerdietonne.de/unsere-aktivitaeten/aktionswoche-deutschland-rettet-lebensmittel) soll Bürger*innen bei der Umsetzung helfen. Am 29. September ist der International Day of Awareness of Food Loss and Waste der FAO. Aus diesem Grund startet die Initiative des BMEL eine bundesweite Aktionswoche mit Aktionen zum Thema Lebensmittelverschwendung. Sowohl digital als auch vor Ort können Bürger*innen teilnehmen. 2023 liegt der Schwerpunkt auf dem Thema "Kochen und Essen nach Maß" (vgl. Bundesministerium für Ernährung und Landwirtschaft 2023d).Bewusstseinsförderung & Umweltbildung zum Thema LebensmittelverschwendungDie Deutsche UNESCO-Kommission sieht einen direkten Zusammenhang zwischen den Handlungsfeldern Lebensstil, Konsum, Klimawandel, globaler Gerechtigkeit und Ernährung. Diese sind entscheidend für eine nachhaltige Entwicklung (vgl. Innemann 2013, S. 66). Daraus entsteht die Anforderung einer Ernährungsbildung, die praxisorientiert stattfindet und eine alltägliche und individuelle Umsetzung fördert (vgl. ebda., S. 75). Für eine entsprechende Kompetenzförderung müssen laut Innemann (S. 66) Lehr-Lern-Arrangements geschaffen werden, was der Bildung in der Schule eine besondere Rolle zuschreibt.Laut Schlegel-Matthies (2005) ist die Ernährungsbildung in der Schule ein "unverzichtbarer Bestandteil der Vermittlung zentraler Kompetenzen für die Lebensgestaltung und insbesondere [für die] […] Gesundheitsförderung". Sie hat nicht nur Einfluss auf das Individuum, sondern auf die ganze Gesellschaft. Ziel ist, einen lebenslangen, selbstbestimmten und verantwortlichen Umgang mit Lebensmitteln und der eigenen Ernährung zu schaffen (vgl. Schlegel-Matthies 2005). Der erste Schritt ist deshalb die Vermittlung von natur-, sozial- und kulturwissenschaftlichem Basiswissen (vgl. ebda.).Weil einfaches Wissen über Ernährung in den meisten Fällen nicht ausreicht, um sich gesund und nachhaltig zu ernähren, ist es wichtig, dass neben der Vermittlung von theoretischem Fachwissen ein Diskurs in der Klasse stattfindet, bei dem über förderliche gesellschaftliche Strukturen und die Motivation sowie Bereitschaft und Kompetenzen für eine Ernährungswende in der Gesellschaft gesprochen wird (vgl. Schlehufer/ Goetz 2014, S. 9).Eine besondere Herausforderung für Lehrkräfte und für Schüler*innen stellt die Ernährungsbildung deshalb dar, weil das meist persönlich und emotional besetzte Bedürfnisfeld Ernährung mit einem komplexen, normativen Leitbild der Nachhaltigkeit verbunden werden muss (vgl. Innemann 2013, S. 66f.). Schulnahe Projekte können bei der Vermittlung nachhaltiger Ernährung helfen, weil sie besonders praxisorientiert sind (vgl. ebda., S. 74).Der Bildungsanspruch einer Ernährungs- und Verbraucherbildung durch die Vermittlung von Kompetenzen zur "Bewältigung von Anforderungen im Rahmen der alltäglichen Lebensführung und für eine aktive Teilhabe am gesellschaftlichen Leben" (Schlegel et al. 2022, S. 109) besteht bereits von Anfang an. Der Sachunterricht in der Primarstufe und der weiterführende Unterricht in der Sekundarstufe soll die Bildungsziele durchgängig erreichbar machen.Da die derzeitigen Bildungspläne den Anforderungen der notwendigen Ernährungsbildung nicht entsprechen, haben Schlegel et al. (vgl. 2022, S. 110) zehn wichtige Bildungsziele formuliert, die lebenswelt-, kompetenz-, problem- und handlungsorientiert sein sollen. Durch diese sollen individuelle und gesellschaftliche Bezüge hergestellt und notwendige Kenntnisse und Fähigkeiten erworben werden (vgl. ebda., S. 111). Im Folgenden sollen einige davon kurz aufgeführt werden.Es soll sich mit den Chancen und Risiken einer nachhaltigen Lebensführung und den dafür notwendigen Ressourcen auseinandergesetzt werden. Dabei soll klar werden, inwiefern Individuen bei ihrem Verhalten oder Handeln voneinander abhängig sind. Die Auswirkungen der Konsumentscheidungen von Konsument*innen müssen reflektiert und analysiert werden und dabei gesellschaftliche Verhältnisse betrachtet werden.Es ist wichtig, dass die Zusammenhänge zwischen Ernährung und Gesundheit sowie der eigenen Identität verstanden werden. Praxisnah sollen deshalb Einflussfaktoren, Begrenzungen und Gestaltungsmöglichkeiten des eigenen, individuellen Handels betrachtet werden. Unterschiedliche Konzepte und gerade die Organisation der eigenen Lebensführung müssen außerdem behandelt werden (vgl. Schlegel et al. 2022, S. 110). Mithilfe dieser Ziele sollen die Schüler*innen bei der Entwicklung eines nachhaltigen Lebensstils inklusive einer nachhaltigen Ernährung unterstützt werden. Gerade in der heutigen Welt, in der global mehr Nahrungsmittel zur Verfügung stehen als notwendig wären, ist ein nachhaltiger Umgang besonders wichtig (vgl. Kofahl/Ferdaouss 2013, S. 6).FazitEine vollständige Vermeidung von Lebensmittelverlusten ist nicht möglich, eine deutliche Verringerung jedoch schon, wenn Maßnahmen ergriffen und Strategien umgesetzt werden (vgl. Verbraucherzentrale 2022, S. 283). Dies ist außerdem notwendig, um die Nachhaltigkeitsziele der UN von 2015 durchzusetzen. Die Lebensmittelverluste sollen nicht nur in der Lebensmittelversorgungskette während und zwischen den einzelnen Stufen reduziert werden, sondern gerade auch beim finalen Konsum in der heutigen Wegwerfgesellschaft (vgl. Eyerund/ Neligan 2017, S. 4).Aufgrund der schwerwiegenden Auswirkungen auf die Umwelt, wie beispielsweise der Ausstoß von Treibhausgasemissionen und ein hoher Landverbrauch sowie eine Gefährdung der Biodiversität, sollten Maßnahmen schnell umgesetzt werden. Auch aufgrund unethischer Dilemmasituationen, wie der dramatischen Hungersnot, muss dringend gehandelt werden. Die Umsetzung von Strategien stellt die Lebensmittelindustrie sowie die Konsument*innen vor Herausforderungen (vgl. Hamatschek 2021, S. 355). Ein besonderes Augenmerk wurde auf die Sensibilisierung der Bevölkerung gelegt, weswegen die Initiative "Zu gut für die Tonne!" geschaffen wurde (vgl. Eyerund/ Neligan 2017, S. 4). Weil die Sensibilisierung für einen nachhaltigen Umgang mit Lebensmitteln schon früh beginnen sollte, muss die Umweltbildung in der Schule praxisorientiert und alltagsnah sein.QuellenBertelsmann Stiftung (o. J.): SDG-Portal. Die Agenda mit den 17 SDGs. URL: https://sdg-portal.de/de/ueber-das-projekt/17-ziele (Zugriff am 08.09.2023).Brunner, K.-M. (2009): Nachhaltiger Konsum - am Beispiel des Essens. In: SWS-Rundschau, 49(1), S. 29-49. URL: https://nbn- resolving.org/urn:nbn:de:0168-ssoar-250335 (Zugriff am 11.09.2023).Brunner, K.-M. (2014): Nachhaltiger Konsum und soziale Ungleichheit. In: Working Papers. Verbraucherpolitik, Verbraucherforschung. Wien: AK-Wien. URL: https://www.arbeiterkammer.at/infopool/akportal/Working_Paper_Nachhaltiger_Konsum.pdf (Zugriff am 16.09.2023). Bundesministerium für Ernährung und Landwirtschaft (2019): Nationale Strategie zur Reduzierung der Lebensmittelverschwendung. URL: https://www.bmel.de/SharedDocs/Downloads/DE/_Ernaehrung/Lebensmittelverschwendung/Nationale_Strategie_Lebensmittelverschwendung_2019.pdf?__blob=publicationFile&v=3 (Zugriff am 08.09.2023). Bundesministerium für Ernährung und Landwirtschaft (2021): Zu gut für die Tonne! Nationale Strategie zur Reduzierung der Lebensmittelverschwendung. Hintergrund. URL: https://www.zugutfuerdietonne.de/strategie/hintergrund (Zugriff am 09.09.2023). Bundesministerium für Ernährung und Landwirtschaft (2021b): Zu gut für die Tonne! Nationale Strategie zur Reduzierung der Lebensmittelverschwendung. Handlungsfelder. URL: https://www.zugutfuerdietonne.de/strategie/handlungsfelder (Zugriff am 17.09.2023). Bundesministerium für Ernährung und Landwirtschaft (2023a): Fragen und Antworten zum Pakt gegen Lebensmittelverschwendung. URL: https://www.bmel.de/SharedDocs/FAQs/DE/faq-pakt-lmv/FAQList.html#f104622(Zugriff am 06.09.2023) Bundesministerium für Ernährung und Landwirtschaft (2023b): Zu gut für die Tonne! Nationale Strategie zur Reduzierung der Lebensmittelverschwendung. URL: https://www.zugutfuerdietonne.de/strategie (Zugriff am 08.09.2023). Bundesministerium für Ernährung und Landwirtschaft (2023c): Nationale Strategie zur Reduzierung der Lebensmittelverschwendung. URL: https://www.bmel.de/DE/themen/ernaehrung/lebensmittelverschwendung/strategie-lebensmittelverschwendung.html(Zugriff am 17.09.2023). Bundesministerium für Ernährung und Landwirtschaft (2023d): Aktionswoche Deutschland rette Lebensmittel! URL: https://www.zugutfuerdietonne.de/unsere-aktivitaeten/aktionswoche-deutschland-rettet-lebensmittel (Zugriff am 19.09.2023). Bundeszentrum für Ernährung (2023c): Lebensmittelverschwendung vermeiden. Zu gut für die Tonne! URL: https://www.bzfe.de/nachhaltiger-konsum/lagern-kochen-essen-teilen/lebensmittelverschwendung/ (Zugriff am 10.09.2023). Collaborating Centre on Sustainable Consumption and Production GmbH/ Johann Heinrich von Thünen-Institut Bundesforschungsinstitut für Ländliche Räume, Wald und Fischerei (2022): Schlussbericht zum Thema. Nationales Dialogforum des Groß- und Einzelhandels zur Reduzierung der Lebensmittelverschwendung. Bonn: Bundesanstalt für Landwirtschaft und Ernährung. Deutsche Welthungerhilfe e.V. (2022): Welthunger-Index. URL: https://www.welthungerhilfe.de/hunger/welthunger-index/?gclid=CjwKCAjwvMqDBhB8EiwA2iSmPCUSS2n-a2TzwsWjalPgtMB_nOibD7yxOThTtMqYhh3XLcDyjIUqWRoCUQMQAvD_BwE (Zugriff am 16.09.2023). Die Bundesregierung (2022): Alle sind gefragt! Lebensmittelabfälle reduzieren. URL: https://www.bundesregierung.de/breg-de/aktuelles/weniger-lebensmittelabfaelle-2029762 (Zugriff am 17.09.2023). Dräger de Teran, T. (2013): Gut für uns, gut für den Planeten. Gesunde Ernährung und eine geringe Lebensmittelverschwendung können unseren ökologischen Fußabdruck in erheblichem Ausmaß reduzieren. In: Journal für Generationengerechtigkeit, 13(1), S. 11-17. URL: https://nbn-resolving.org/urn:nbn:de:0168-ssoar-343442(Zugriff am 17.09.2023). Eyerund, T./ Neligan, A. (2017): Verschwenderische Generationen X und Y. IW-Kurzbericht, Nr. 56/2017. Köln: Institut der deutschen Wirtschaft. URL: https://www.econstor.eu/handle/10419/167636 (Zugriff am 17.09.2023). FAO - Food and Agriculture Organization of the United Nations (2017): Save Food for a better climate. Converting the food loss and waste challenge into climate action. URL: https://www.fao.org/3/i8000e/i8000e.pdf (Zugriff am 10.09.2023). FAO - Food and Agriculture Organization of the United Nations (2011): Global food losses and food waste. Extend, causes and prevention. URL: https://www.fao.org/3/i2697e/i2697e.pdf (Zugriff am 10.09.2023). FAO - Food and Agriculture Organization of the United Nations (2009): How to Feed the World in 2050. URL: https://www.fao.org/fileadmin/templates/wsfs/docs/expert_paper/How_to_Feed_the_World_in_2050.pdf (Zugriff am 10.09.2023). FAO - Food and Agriculture Organization of the United Nations (2018): Food loss analysis case study methodology. URL: https://elearning.fao.org/course/view.php?id=374 (Zugriff am 17.09.2023). Hamatschek, J. (2021): Lebensmitteltechnologie. Die industrielle Herstellung von Lebensmitteln aus landwirtschaftlichen Rohstoffen. 2. Aufl. Stuttgart: Eugen Ulmer KG. Innemann, H. M. (2013): Prinzipien und Konzepte nachhaltiger Ernährung und ihre Vermittlung in Bildungsprozessen. In: Haushalt in Bildung & Forschung 2 (1), S. 66-78. URL: https://www.pedocs.de/volltexte/2020/20952/pdf/HiBiFo_2013_1_Innemann_Prinzipien_und_Konzepte.pdf (Zugriff am 21.09.2023). Kofahl, D./ Ferdaouss, A. (2013): Komplikationen im Schlaraffenland. Ethische und politische Nahrungsproduktion. In: Außerschulische Bildung. Materialien zur politischen Jugend- und Erwachsenenbildung. Politische und soziale Dimensionen von Ernährung, 44(1), S. 6-14. URL: https://www.adb.de/download/publikationen/AB_1-2013_Komplettausgabe.pdf (Zugriff am 21.09.2023). Möhle, M. (2023): Globale soziale Ungerechtigkeit. Stuttgart: W. Kohlhammer GmbH. Noleppa, S. (2012): Klimawandel auf dem Teller. Ernährung, Nahrungsmittelverluste, Klimawirkung. Berlin: WWF Deutschland. Schlegel-Matthies, K. (2005): Ernährung und Verbraucherbildung im Internet. EVB. URL: http://www.evb-online.de/evb.php (Zugriff am 21.09.2023). Schlegel, K. et al. (2022): Konsum – Ernährung – Gesundheit. Didaktische Grundlagen der Ernährungs- und Verbraucherbildung. Opladen/Toronto: Verlag Barbara Budrich. Schlehufer, A./ Goetz, M. (2014): Mit Genuss und Verantwortung. Praxisbeispiel zu nachhaltiger Ernährungsbildung im Kreisjugendring München-Land. Pullach: Kreisjugendring München-Land im Bayerischen Jugendring. URL: https://www.jugendbildungsstaetten.de/wp-content/uploads/2014/08/KJR_Mit_Genuss_und_Verantwortung.pdf(Zugriff am 21.09.2023). Universität Stuttgart/ Institut für Siedlungswasserabbau, Wassergüte- und Abfallwirtschaft (2012): Ermittlung der weggeworfenen Lebensmittelmengen und Vorschläge zur Verminderung der Wegwerfrate bei Lebensmitteln in Deutschland. URL: https://www.bmel.de/SharedDocs/Downloads/DE/_Ernaehrung/Lebensmittelverschwendung/Studie_Lebensmittelabfaelle_Langfassung.pdf?__blob=publicationFile&v=3 (Zugriff am 09.09.2023). Verbraucherzentrale (2022): Lebensmittelverschwendung: Folgen für Umwelt, Ressourcen, Welternährung. URL: https://www.verbraucherzentrale.de/wissen/lebensmittel/auswaehlen-zubereiten-aufbewahren/lebensmittelverschwendung-folgen-fuer-umwelt-ressourcen-welternaehrung-59565 (Zugriff am 06.09.2023). Von Grebmer, K. et al. (2022): Welthunger-Index. Transformation der Ernährungssysteme und lokale Governance. Bonn/Dublin: Deutsche Welthungerhilfe e.V./ Concern Worldwide. URL: https://www.welthungerhilfe.de/aktuelles/publikation/detail/welthunger-index-2022 (Zugriff am 20.09.2023).

E' stato in primo luogo definito il criterio di efficienza dal punto di vista economico (con una accenno anche ai parametri elaborati dagli studiosi di discipline aziendali), nelle sue varie accezioni, ponendo altresì ciascuna di queste in relazione alle condizioni di concorrenza perfetta. Le nozioni di efficienza che sono state definite a tal fine sono quelle di efficienza allocativa, efficienza tecnica, efficienza dinamica ed efficienza distributiva. Ciascuna di esse é stata inquadrata a livello teorico secondo le definizioni fornite dalla letteratura, esaminandone le ipotesi sottostanti. E' stata altresì descritta, contestualizzandola temporalmente, l'evoluzione della nozione, e ne sono state evidenziate le implicazioni ai fini della ricerca della forma di mercato più "efficiente". Sotto quest'ultimo aspetto l'attenzione dello scrivente si é incentrata sul rapporto tra le diverse accezioni di efficienza economica oggetto di analisi e la desiderabilità o meno di un regime di concorrenza perfetta. Il capitolo si conclude con una breve panoramica sulle metodologie di misurazione finalizzata ad individuare i principali parametri utilizzati per determinare il livello di efficienza, di un mercato, di un'attività produttiva o di un'impresa, posto che, come verrà specificato nel prosieguo della tesi, la valutazione di efficienza in ambito antitrust deve essere verificata, ove possibile, anche basandosi sull'evidenza empirica delle singole imprese esaminate, come richiede il criterio della rule of reason. Capitolo 2 Presupposto per avere una regolazione che persegua l'obiettivo di avere una regolazione efficiente ed efficace, è, a parere di chi scrive, anche l'esistenza di autorità pubbliche deputate a esercitare la funzione regolatoria che rispettino al proprio interno e nel proprio agire la condizione di efficienza definita rispetto ai pubblici poteri. Lo sviluppo di questa affermazione ha richiesto in via preliminare, di definire il criterio di efficienza in ambito pubblicistico individuandone in particolare l'ambito di applicazione, il suo rapporto con gli altri principi che reggono l'azione amministrativa (con particolare riferimento al criterio di efficacia). Successivamente é stato collocato nel nostro ordinamento nazionale, ponendolo in relazione con il principio di buon andamnento della Pubblica Amministrazione, benchè l'ordinamento italiano, per la sua specificità non costituisca un esempio estendibile ad ordinamenti. Anche con riferimento al criterio di efficienza pubblica, un paragrafo é stato dedicato alle metodologie di misurazione di questa, e, nello specifico sull'Analisi Costi-Benefici e sull'Analisi di Impatto della Regolazione Una volta inquadrata la definizione di efficienza pubblica, questa é stata analizzata con specifico riferimento all'attività di regolazione dell'economia svolta dai soggetti pubblici, ambito nella quale rientra la funzione antitrust. Si é provato in particolare ad evidenziare, a livello generale, quali sono i requisiti necessari ad un'autorità amministrativa antitrust, costituita e dotata di poteri ad hoc, affinché essa agisca, nella sua attività di regolazione, secondo il principio di efficienza, Il capitolo si chiude allargando l'orizzonte della ricerca verso una possibile alternativa metodologica al criterio di efficienza precedentemente definito: vi si é infatti brevemente interrogati circa lo schema interpretativo nel quale ci muoviamo, affrontando la questione definitoria del criterio di efficienza, ponendolo in relazione con l'unico modello alternativo esistente, quello sviluppatosi nella cultura cinese. Non certo per elaborare un'applicazione in "salsa cinese" del criterio di efficienza alla tutela della concorrenza, compito al quale lo scrivente non sarebbe stato in grado di ottemperare, bensì, più semplicemente per dare conto di un diverso approccio alla questione che il futuro ruolo di superpotenza economica della Cina imporrà di prendere in considerazione. Capitolo 3 Nel terzo capitolo si passa a definire il concetto di concorrenza come istituto oggetto di tutela da parte della legge antitrust, per poi descrivere la nascita e l'evoluzione di tale legislazione negli Stati Uniti e della sua applicazione, posto che il diritto antitrust statunitense ancora oggi costituisce il necessario punto di riferimento per lo studioso di questa materia. L'evoluzione del diritto antitrust statunitense é stata analizzata parallelamente allo sviluppo delle principali teorie di law and economics che hanno interpretato il diritto della concorrenza quale possibile strumento per conseguire l'obiettivo dell'efficienza economica: la Scuola di Harvard e il paradigma strutturalista, la teoria evoluzionista della Scuola Austriaca, la Scuola di Chicago; le c.d. teorie "Post-Chicago". Nel terzo capitolo, in altri termini, si é dato conto dell'evoluzione del pensiero economico con riferimento alla sua applicazione al diritto antitrust, focalizzando l'attenzione su quanto avvenuto negli Stati Uniti, paese nel quale sono nati sia l'istituto giuridico della tutela della concorrenza sia l'analisi economica del diritto. A conclusione di questa ricostruzione dottrinale ho brevemente esaminato quelle che sono le nuove tendenze dell'analisi economica del diritto, e specificatamente la teoria del comportamento irrazionale, benché esse non abbiano ancora ricevuto applicazione al diritto antitrust. Chi scrive ritiene infatti che queste teorie avranno ricadute anche in questa materia poiché essa costituisce uno dei principali ambiti applicativi della law and economics. Capitolo 4 Nel quarto capitolo é stata effettuata una disanima della disciplina comunitaria antitrust sottolineando come l'Unione Europea si proponga attraverso la sua applicazione, soprattutto in materia di intese, di perseguire fini eterogenei, sia economici che non economici, tra loro diversi e non di rado contrastanti, e analizzando come questa eterogeneità di obiettivi abbia influito sull'applicazione del criterio di efficienza. Attenendomi in questo capitolo al dato normativo, ho innanzitutto evidenziato l'ampiezza dell'ambito di applicazione della disciplina comunitaria antitrust sia dal punto di vista soggettivo che territoriale (dottrina dell'effetto utile), sottolineando come la norma giustifichi esplicitamente il ricorso al criterio di efficienza solo nella valutazione delle intese: il comma 3 dell'art. 81 del Trattato include, infatti, tra i requisiti di una possibile esenzione dall'applicazione del divieto per le intese qualificate come restrittive della concorrenza, la possibilità di ottenere incrementi di efficienza tecnica e/o dinamica attraverso l'implementazione delle intese in questione. Tuttavia la previsione da parte dello stesso art. 81 (3) di altri requisiti che devono contemporaneamente essere soddisfatti affinché un intesa restrittiva della concorrenza possa beneficiare dell'esenzione, nonché la possibile diversa interpretazione della locuzione "progresso tecnico ed economico", impone, o comunque ammette, il perseguimento di altri obiettivi, contestualmente a quello dell'efficienza, giustificando così quell'eterogeneità dei fini che contraddistingue la politica della concorrenza dell'Unione Europea. Se la disciplina delle intese aiuta a comprendere il ruolo del criterio di efficienza nell'applicazione dei precetti antitrust da parte degli organi comunitari, l'art. 82 del Trattato non contiene invece alcun riferimento alla possibilità di utilizzare il criterio di efficienza nella valutazione delle condotte unilaterali poste in essere da imprese in posizione dominante sul mercato rilevante. Si è peraltro dato conto della consultazione recentemente avviata dalla Commissione Europea finalizzata all'elaborazione di Linee Guida che definiscano i criteri di interpretazione che l'organo comunitario dovrà seguire nella valutazione dei comportamenti unilaterali. A parere dello scrivente, anzi, l'assenza di un preciso schema cui subordinare la possibilità di ricorrere al criterio di efficienza nella valutazione della fattispecie, attribuisce alle autorità competenti un più ampio margine di discrezionalità nell'utilizzo del suddetto criterio poiché manca il vincolo della contestuale sussistenza delle altre condizioni di cui all'art. 81(3). Per quanto concerne infine la disciplina delle concentrazioni, essa, come abbiamo visto, prevede un riferimento ai possibili incrementi di efficienza (tecnica e dinamica) derivanti da operazioni di fusione, utilizzando la nozione utilizzata per le intese, così come nel precedente Regolamento 4064/89. Si é infine analizzato il nuovo Regolamento in materia di concentrazioni che avrebbe potuto costituire l'occasione per recepire nella disciplina comunitaria l'attribuzione della facoltà di ricorrere all'efficiency defense in presenza di una fattispecie, quella della fusione tra imprese, suscettibile più di altre di essere valutata secondo il criterio di efficienza, ma che si é invece limitato a riprendere la medesima locuzione presente nell'art. 81(3). Il capitolo attesta anche l'attenzione verso l'istanza di efficienza che ha riguardato il meccanismo di applicazione della norma antitrust e non il contenuto della norma stessa; a questo profilo attiene, infatti, l'innovazione apportata dal Regolamento 1/2003 che ha permesso, a parere dello scrivente, un'attribuzione più razionale della competenza nella valutazione dei casi tra la Commissione e le autorità nazionali degli Stati membri; tuttavia pone alcune questioni che investono direttamente il tema dei criteri di valutazione utilizzati dalle autorità competenti. Capitolo 5 L'analisi del quarto capitolo é stata condotta, sebbene in forma più sintetica, con riferimento alle normative antitrust dei principali Stati membri della Comunità Europea (Germania, Gran Bretagna, Spagna, Francia e Italia), rapportando anche queste al criterio di efficienza, ove possibile. Particolare attenzione é stata dedicata ai poteri e alle competenze attribuite alle autorità nazionali antitrust oggetto di studio dall'ordinamento giuridico cui appartengono e al contesto, in termini di sistema giuridico, nel quale esse operano. Capitolo 6 Si é provato ad effettuare una valutazione del livello di efficienza delle autorità prese in esame, la Commissione e le diverse autorità nazionali e ciò con particolare riferimento alla idoneità di queste a svolgere i compiti istituzionali loro affidati (criterio di efficienza dal punto di vista giuridico): affinchè un'autorità si possa ispirare al criterio di efficienza economica nell'adozione delle decisioni, infatti, è preliminarmente necessario che essa sia idonea a svolgere il compito che le è stato affidato dall'ordinamento. In questo senso si é osservata la difficoltà dei paesi di civil law a inquadrare le autorità indipendenti all'interno di un modello, quello appunto di civil law, ispirato a una rigida tripartizione dei poteri. Da qui la difficile collocazione di queste autorità che, al contrario, costituiscono un potere "ibrido" che esercita una funzione di vigilanza e garanzia non attribuibile integralmente né al potere esecutivo né a quello giurisdizionale. Si rileva inoltre una certa sovrapposizione delle competenze e dei poteri tra autorità antitrust e organi ministeriali, in particolare nel campo delle concentrazioni che ingenera un rischio di confusione e bassa efficienza del sistema. Mantenendo, infatti, un parziale controllo politico si rischia, oltre all'introduzione di criteri di valutazione politica che prescindono dagli effetti delle fattispecie concrete sul livello di concorrenza ed efficienza del mercato, anche di dare luogo a conflitti tra le diverse autorità del sistema che impediscano l'adozione e l'implementazione di decisioni definitive, incrementando altresì i costi dell'intervento pubblico. Un giudizio a parte è stato infine formulato con riguardo alla Commissione Europea, istituzione, in quanto avente caratteristiche e poteri peculiari. Da un lato l'assenza di vincolo di mandato dei Commissari e l'elevata preparazione tecnica dei funzionari costituiscono aspetti che avvicinano la Commissione al modello dell'autorità indipendenti, e l'ampiezza dei poteri in capo ad essa le permette di operare efficientemente grazie anche alla possibilità di valersi dell'assistenza delle autorità nazionali. Dall'altra parte, tuttavia la Commissione si caratterizza sempre di più come un organo politico svolgente funzioni esecutive, di indirizzo e di coordinamento che possono influenzare gli obiettivi che essa persegue attraverso l'attività antitrust, deviandola dal rispetto del criterio di efficienza. Capitolo 7 Una volta definito il contesto istituzionale di riferimento e la sua idoneità a svolgere la funzione affidatagli dall'ordinamento comunitario, nonché da quelli nazionali, si è proceduto quindi all'analisi delle decisioni adottate da alcune delle principali autorità nazionali europee competenti ad applicare la disciplina della concorrenza dal punto di vista dell'efficienza. A tal fine le fattispecie rilevanti a fini antitrust dal punto di vista giuridico sono state classificate utilizzando un criterio economico, individuando e definendo quelle condotte che presentano elementi comuni sotto il profilo economico e per ciascuna di esse sono state inquadrate le problematiche rilevanti ai fini dell'efficienza economica sulla scorta dei contributi teorici e delle analisi empiriche svolte dalla letteratura. 6 Con riferimento a ciascuna condotta rilevante ho esaminato il contenuto di alcune delle decisioni antitrust più significative e le ho interpretate in base al criterio di efficienza. verificando se e in quale misura le autorità antitrust prese in esame utilizzano tale criterio, cercando altresì di valutare l'evoluzione dei parametri di valutazione occorsa nel corso degli anni. Le decisioni analizzate sono soprattutto quelle adottate dalla Commissione e le eventuali relative sentenze della Corte di Giustizia Europea; ciò sia per la maggior rilevanza dei casi trattati a livello comunitario, sia in quanto le autorità nazionali, con qualche rara eccezione, si conformano generalmente ai criteri interpretativi della Commissione. Riferimenti a decisioni adottate dalle autorità nazionali sono stati collocati allorquando i loro criteri interpretativi si discostino da quelli utilizzati dagli organi comunitari. Ne è emerso un crescente, anche se ancora sporadico e incostante, ricorso al criterio di efficienza da parte degli organi europei preposti alla tutela della concorrenza. Il tuttora scarso utilizzo del criterio di efficienza nello svolgimento dell'attività antitrust è motivato, a parere di chi scrive, in parte dall'eterogeneità degli obiettivi che l'Unione Europea persegue attraverso la politica della concorrenza comunitaria (completamento del mercato unico, tutela del consumatore, politica industriale, sviluppo delle aree svantaggiate), in parte dall'incapacità (o dall'impossibilità) delle autorità di effettuare coerenti analisi economiche delle singole fattispecie concrete. Anche le principali autorità nazionali mostrano una crescente propensione a tendere conto dell'efficienza nella valutazione dei casi, soprattutto con riferimento agli accordi verticali e alle concentrazioni, sulla scia della prassi comunitaria. Più innovativa nell'applicazione del criterio di efficienza economica così come nella ricerca di uso ottimale delle risorse si è finora dimostrato l'OFT, come vedremo anche nel prossimo capitolo. Al contrario sembra più lenta l'evoluzione in questo senso dell'Ufficio dei Cartelli tedesco sia a causa delle già citate caratteristiche della legge antitrust tedesca, sia a causa del persistente principio ordoliberale della prevalenza del criterio della rule of law sulla rule of reason. Peraltro, anche nei casi in cui le Autorità siano propense ad utilizzare il criterio di efficienza nelle loro valutazioni, esse si limitano generalmente ad un'analisi teorica dell'esistenza di precondizioni che consentano alle imprese in questione di ottenere guadagni di efficienza. La sussistenza di tali pre-condizioni viene infatti rilevata sulla base della capacità potenziale della condotta dell'impresa (o delle imprese) di avere un effetto positivo in termini di efficienza, nonché sulla base delle caratteristiche del mercato rilevante. Raramente, invece, si tiene conto della capacità reale dei soggetti che pongono in essere la pratica suscettibile di essere restrittiva della concorrenza di cogliere effettivamente queste opportunità, ovvero se la struttura e l'organizzazione interna dell'impresa (o delle imprese) non è in grado di mettere in pratica ciò che la teoria suggerisce a causa di sue carenza interne o comunque in ragione delle strategie che persegue. Capitolo 8 Poiché l'approccio ispirato al criterio di efficienza economica non può prescindere dalle caratteristiche del settore e del mercato in cui operano l'impresa o le imprese che hanno posto in essere la condotta sotto esame, e poiché una valutazione approfondita di tutti i settori non era effettuabile per quantità di decisioni adottate dalle autorità, ho infine ritenuto di svolgere un'analisi dettagliata dell'attività delle autorità con riferimento ad uno specifico settore. La scelta è caduta sul settore dei trasporti in quanto esso presenta alcune problematiche che intrecciano l'esigenza di efficienza con la tutela della concorrenza, nonché per la sua importanza ai fini dello sviluppo economico. Tanto più alla luce del fenomeno della crescente apertura dei mercati che ha enfatizzato la triplice funzione dei trasporti di merci, di livellamento nello spazio dei prezzi di produzione, di redistribuzione nello spazio dell'impiego dei fattori della produzione, e soprattutto di sollecitazione al miglioramento delle tecnologie utilizzate nella produzione stessa in quanto contribuiscono alla divisione territoriale del lavoro e alla specializzazione produttiva. A loro volta, d'altra parte, i miglioramenti tecnici e organizzativi intervenuti nel settore negli ultimi trenta anni hanno reso possibile il fenomeno della globalizzazione nella misura in cui lo conosciamo. Così come le riduzioni di costo e di tempo conseguite nel trasporto di persone hanno consentito massicci spostamenti di lavoratori e più in generale di capitale umano da una parte all'altra del globo, e favorito altresì la spettacolare crescita del settore turistico. Ho quindi condotto un'analisi delle decisioni antitrust relative al settore dei trasporti, suddividendo la casistica in base al comparto al quale esse si riferivano, cercando sempre di non perdere di vista i crescenti legami che esistono tra i vari comparti alla luce dell'ormai affermato fenomeno del trasporto multimodale. Dall'analisi svolta emerge innanzitutto come l'assoggettamento del settore dei trasporti alla disciplina di tutela della concorrenza sia un fenomeno relativamente recente rispetto alle altre attività economiche, laddove la ragione di tale ritardo risiede nel fatto che tradizionalmente questo settore era caratterizzato da un intervento pubblico diretto e da una pervasiva regolamentazione, a sua volta giustificata da vari fattori economici: le caratteristiche di monopolio naturale delle infrastrutture; le esigenze di servizio pubblico connesse all'erogazione di molti servizi di trasporto; il ruolo strategico svolto dal trasporto sia di persone che di merci ai fini della crescita economica di un sistema. Si concretizza, inoltre, con riferimento ai trasporti marittimi e aerei, l'inadeguatezza della dimensione nazionale e comunitaria delle autorità competenti rispetto a comportamenti di impresa che spesso hanno effetti letteralmente globali. Le imprese marittime e aeree coinvolte nelle fattispecie da noi esaminate, infatti, in molti casi predisponevano, direttamente o mediatamente, tramite "alleanze", collegamenti tra tutte le aree del mondo, individuando nell'Europa solo un nodo di un network ben più ampio Da questa constatazione discende, a parere dello scrivente, l'impossibilità per l'autorità comunitaria e ancor più per quella nazionale di individuare tutti gli effetti in termini di efficienza che la fattispecie concreta può provocare, non includendo pertanto solo quelli evidenti sul mercato comunitario. Conseguentemente una reale applicazione del criterio di efficienza all'attività antitrust nel settore dei trasporti non può prescindere da una collaborazione tra autorità a livello mondiale sia a fini di indagine che a fini di individuazione di alcuni principi fondamentali cui ispirarsi nello svolgimento della loro missione istituzionale. Capitolo 9. Conclusioni L'opera si chiude con l'individuazione delle evidenze e degli elementi emersi dalla trattazione considerati dallo scrivente maggiormente rilevanti nell'ambito dell'attuale dibattito di economia positiva circa le principali problematiche che affiggono l'intervento antitrust con particolare riferimento al suo rispetto del criterio di efficienza. Sono state altresì proposte alcune soluzioni a quelle che sono, a parere dello scrivente, le principali carenze dell'attuale configurazione dell'intervento antitrust a livello europeo, sempre in una prospettiva di efficienza sia delle autorità competenti sia dei mercati in cui le autorità stesse cercano di mantenere o ripristinare condizioni di concorrenza effettiva. Da un lato il modello costituito dalla Commissione Europea, l'autorità antitrust comunitaria, non replicabile né esente da critiche: la Commissione, infatti, rappresenta il Governo dell'Unione Europea e come tale non può ovviamente costituire un esempio di autorità indipendente e neutrale recepibile da parte degli Stati membri. Ciò anche a prescindere dalla questione della sua legittimazione, che in questa sede non affrontiamo. Dall'altro in una prospettiva di efficienza dei mercati la crescente applicazione delle teorie economiche da parte delle autorità esaminate è rimasta a un livello astratto, senza porre la dovuta attenzione alle specificità dei mercati rilevanti né tantomeno alle dinamiche interne alle singole imprese, con particolare riferimento alla loro capacità di rendere effettivi i guadagni di efficienza individuabili a livello potenziale, così come prescrive la più recente teoria economica applicata al diritto antitrust. Sotto il profilo dell'applicazione del criterio di efficienza si può comunque affermare che l'evoluzione che ha avuto la prassi decisionale e la giurisprudenza, comunitaria e degli Stati membri, in materia antitrust è stata caratterizzata dal loro progressivo avvicinamento alle tendenze sviluppatesi nelle agencies e nella giurisprudenza statunitense a partire dagli anni'70, caratterizzate dalla valutazione degli effetti, piuttosto che della forma giuridica, dal riconoscimento del criterio di efficienza e dalla rule of reason quale approccio metodologico. L'effetto è stato quello di determinare una significativa riduzione delle differenze inizialmente emerse tra le due esperienze, nate inizialmente sotto diverse prospettive politiche. Per quanto concerne specificatamente i trasporti sono emersi sotto il profilo economico due aspetti rilevanti, oltre al perdurante ritardo con cui il processo di liberalizzazione del trasporto ferroviario che limita fortemente l'intervento antitrust nel comparto, ma che esula dalla competenza delle stesse autorità antitrust. Il primo consiste nella spesso troppo rigida separazione tra comparti adottata dalle autorità. Il secondo è l'estensivo ricorso all'essential facility doctrine nelle fattispecie riguardanti infrastrutture portuali e aeroportuali: la massimizzazione dell'efficienza dinamica consiglierebbe in questi casi una maggiore cautela, in quanto si tratta di un paradigma che, una volta applicato, disincentiva la duplicazione e l'ampliamento di tali infrastrutture autoalimentandone il carattere di essenzialità. Ciò soprattutto laddove queste infrastrutture possono essere sostituite o duplicate piuttosto facilmente da un punto di vista tecnico (meno da un punto di vista economico e giuridico), essendo esse nodi e non reti. E'stata infine sottolineata l'inadeguatezza della dimensione nazionale e comunitaria delle autorità competenti rispetto a comportamenti di impresa che con riferimento ai trasporti marittimi ed aerei hanno effetti letteralmente globali. E' di tutta evidenza che le autorità comunitarie e tantomeno quelle nazionali non sono da sole in grado di condurre le analisi quantitative necessarie ad una valutazione di tali condotte ispirata a un criterio di efficienza che tenga conto degli effetti di lungo periodo della fattispecie concreta. Né tali autorità sono sufficientemente neutre rispetto alla nazionalità delle imprese indagate per poter giudicare sulla liceità o meno della condotta in questione senza considerare gli effetti della loro decisione sull'economia interna, rendendo così ancora più improbabile un corretto utilizzo del criterio di efficienza. Da ultimo ho constatato come l'applicazione del concetto di efficienza giuridica imporrebbe di concepire autorità antitrust del tutto nuove, sganciate quanto più possibile dall'elemento territoriale, in grado di elaborare regole e standards minimi comuni e di permettere il controllo dei comportamenti di impresa in un contesto ampliato rispetto al tradizionale mercato unico, nonchè ai singoli mercati nazionali. Il processo di armonizzazione a livello globale è difficile e il quadro che attualmente viene formato è ancora confuso e incompleto. Vi sono tuttavia sparsi segnali attraverso i quali é possibile intravedere i lineamenti di una futura global governance della concorrenza che permetterà, sperabilmente, di incrementare l'efficienza di un sistema, quello antitrust, che tanto più piccolo è l'ambito in cui opera quanto più si sta dimostrando inadeguato a svolgere il compito affidatogli. Solo il futuro, peraltro, ci consentirà di verificare la direzione di sviluppo di questi segnali.

ABSTRACTCharacteristics of the border region is often described as the outermost regions are isolated, backward, and so forth. With the myriad of issues concerning the welfare of society in general were below the poverty line with low levels of education. But life does not always belong to border communities in naming above, Miangas for example, the community has its own traditions how to survive in conditions of isolation and backwardness, have skills in producting seafood, farming and other skills. Long before the existence of state power, the unit from Miangas sides of residence lives bound by customs and a sense of shared identity. Results from this research show that, due to the presence of markers of the state's power infrastructure in this locations, many facilities built by the government in Miangas impressed as empty and wasteful projects that looks abandoned. As well as the presence of power by government intervention ultimately weaken the social institutions in lives of indigenous people, and tends to make people more spoiled and more pragmatic, and left the local wisdom and traditional values that have been practiced for generations by their ancestors and was bequeathed to offspring. Conclusion of this study, the Miangas known as hard working people, many skills are acted by people in meeting their needs, such as reliable in making boats, intelligent processing of marine products such as making wooden fish (smoked fish) and salted fish being traded to the island- Talaud large island in the district. But when the excessive government interference in the end there is a change in society itself and shift traditional values. Neglect of traditional values by society, increasingly indicates that the presence of state power in Miangas, indicating the government has failed in maintaining traditional values, language and traditions into local wisdom as mandated in the constitution of this country, which is poured into 1945. Should society and government both have important roles in maintaining the integrity and sovereignty of the Republic of Indonesia to maintain local knowledge as part of the national defense. PENDAHULUANKarakteristik wilayah perbatasan bagi sebagian orang seringkali digambarkan sebagai wilayah terluar yang terisolir, terbelakang, halaman belakang, pagar belakang, penuh dengan segudang permasalahan menyangkut tingkat kesejahteraan masyarakat yang pada umumnya berada di bawah garis kemiskinan dengan tingkat pendidikan yang rendah.Namun dalam penamaan ini yang seringkalidilupakan oleh sebagian orang bahwa kehidupan masyarakat di wilayah perbatasan tidak selamanya tergolong apa yang disebutkan diatas, disetiap wilayah masyarakat memiliki budaya dan tradisi berbeda bagaimana bertahan hidup dalam kondisi keterisolasian dan ketebelakangan. Seperti yang di ungkapkan oleh Ralp Linton dimana kegiatan-kegiatan kebudayaan atau culture activity di bagi ke dalam trait complex, misalnya sebagai contoh masyarakat memiliki ketrampilan dalam proses pencaharian hidup dan ekonomi, dengan mengandalkan hasil alam seperti melaut, bercocok tanam dan peternakan (Ralp Linton, 1936: 397). Apabila dicermati hal ini merupakan kearifan lokal.Demikian halnya jauh sebelum adanya program pembangunan di wilayah perbatasan, masyarakat yang oleh Koentjraningrat disebut sebagaii suatu kesatuan hidup manusia yang bersifat mantap dan terikat oleh satuan adat istiadat dan rasa identitas bersama(Koentjraningrat, 2009:120). Wilayah perbatasan sebagai garis pangkal penentu kedaulatanNKRI, perlu adanya perhatian khusus baik dari segi pembangunan infrastruktur dansuprastruktur, pembangunan kualitas sumber daya manusia, sampai pada pembangunan pusat penyelenggara kekuasaan negara yang memberi pelayanan terhadap masyarakat. Namun persoalan yang dihadapi sekarang wilayah perbatasan yang diwacanakan sebagai "beranda depan" ternyata masih jauh dari harapan dan tinggallah sebuah wacana.Dengan adanya kehadiran kekuasaan negara bukan memoles wilayah perbatasan menjadi wilayah terdepan, malah cenderung membuat masyarakat untuk terus bergantung kepada pemerintah dan meninggalkan tradisi-tradisi yang dulu terpelihara, seperti nilai-nilai atau norma-norma adat-istiadat dan keterikatan oleh suatu rasa identitas komunitas (Maciver dan Page dalam Koenjtraningrat, 2009:119). Seperti yang dikatakan oleh Burhan Bugin kajian tentang masyarakat sipil atau civil society penting di kaji setelah dominasi kekuasaan negara begitu kuat. Selain menjadikan masyarakat sipil tidak berdaya, dominasi kekuasaan negara dapat menunjukan fakta bahwa seakan-akan pembangunan yang dilakukan oleh Negara ditunjukan bagi kepentingan rakyat (Burhan Bugin, 1993: 6), namun kenyataannya malah kekuasaan Negara yang pada umumnya terlalu dominan lebih cederung memberikan efek negatif terhadap kearifan lokal masyarakat adat di Miangas, di sisi lain masyarakat sendiri tidak mampu untuk mempertahankan kearifan lokal yang ada.Rumusan Masalah1. Bagaimana kekuasaan negara terhadap struktur adat masyarakat Miangas?2. Mengapa terjadi perubahan atau pergeseran nilai adat ketika pemerintah melakukan intervensi kekuasaan di Miangas?Manfaat dan Tujuan Penelitian.a. Adapun tujuan dari penelitian ini, adalah:1. Untuk mengetahui sejauh mana kekuasaan negara terhadap struktur adat masyarakat Miangas!2. Untuk mengetahui Sejauhmana terjadinya perubahan atau pergeseran nilai-nilai adat ketika pemerintah melakukan intervensi kekuasaan di Miangas!b. Manfaat Ilmiah, bahwasannya penelitian ini kiranya dapat memberikan kontribusi berarti untuk pengembangan ilmu pengetahuan bagi Jurusan Ilmu Pemerintahan terlebih khusus bagi Program Studi Ilmu politik.Manfaat praktis,diharapkan hasil penelitian ini dapat memberikan kontribusi bagi terselenggaranya program pemerintahpusat dan daerah dalam pembangunan kawasan perbatasan yang sesuai dengan karakteristik wilayah perbatasan, agar ke depan program pembangunan yang dilakukan oleh pemerintah pusat dan daerah tepat dan berguna bagi masyarakat perbatasan, guna untuk menjaga tetap tegaknya keutuhan dan kesatuan NKRI.KERANGKA KONSEPTUALKonsep Kekuasaan1. Menurut Robert M. Mac Iver,kekuasaanadalah kemampuan untuk mengendalikan tingkah laku orang lain, baik secara langsung dengan jalan memberi perintah, maupun secara tidak langsung dengan mempergunakan segala alat dan cara yang tersedia (Robert M. Mac Iver, 1961:87).2. Menurut Negel, kekuasaan adalah suatu hubungan kausal nyata atau potensial antara yang disukai oleh yang berbuat sehubungan dengan hasil dan hasil itu sendiri (Negel dalam Robert Dahl "Analisis Politik Modern, 1980; 169).3. Menurut Selo Soemardjan dan Soelaeman Soemardi, kekuasaan adalah hubungan antara yang berkuasa dan yang di kuasai, atau dengan kata lain antara pihak yang memiliki kemampuan untuk melancarkan pengaruh dan pihak lain yang menerima pengaruh ini, dengan rela atau karena terpaksa (Selo Soemardjan dan Soelaeman Soemardi, 1964:337).4. Menurut Soerjono Soekanto, kekuasaan adalah suatu kemampuan memerintah (agar yang diperintah patuh) dan juga memberikan keputusan-keputusan yang secara langsung maupun tidak langsung mempengaruhi tindakan-tindakan pihak-pihak lainnya (Soerjono Soekanto, 1981:163)5. Menurut Max Weber, kukuasaan adalah kesempatan dari seseorang atau sekelompok orang-orang untuk menyadarkan masyarakat akan kemauan-kemauannya sendiri, dengan sekaligus menterapkannya terhadap tindakan-tindakan dari orang-orang atau golongan-golongan tertentu (Max Weber (Max Weber, Essay in Sociology, translated and edited by H-H Gerth and C. Wright Mills. 1946: 180).6. Gilbert W. Fairholm mendefinisikan kekuasaan sebagai "kemampuan individu untuk mencapai tujuannya saat berhubungan dengan orang lain, bahkan ketika dihadapkan pada penolakan mereka" (Gilbert W. Fairholm, Organizational Power Politics: Tactics in Organizational Leadership, 2009:5).7. Stephen P. Robbins mendefinisikan kekuasaan sebagai ". kapasitas bahwa A harus mempengaruhi perilaku B sehingga B bertindak sesuai dengan apa yang diharapkan oleh A. Definisi Robbins menyebut suatu "potensi" sehingga kekuasaan bisa jadi ada tetapi tidak dipergunakan. Sebab itu, kekuasaan disebut sebagai "kapasitas" atau "potensi" (Stephen P. Robbins, 2009:15).8. Menurut Harold D Laswell dan Abraham Kaplan mendefinisikan kekuasaan adalahsustu hubungan di mana seseorang atau kelompok orang dapat menentukan tindakanseseorang atau kelompok orang dapat menentukan tindakan seseorang ataukelompoklain agar sesuai dengan tujuan dari pihak pertama.(Harold D Laswell dan Abraham Kaplan dalam Leo Agustino, 2007:72).Unsur-Unsur dan Saluran-Saluran Kekuasaan Kekuasaan dapat di jumpai dalam hubungan sosial di antara manusia maupun antar kelompok, adapun menurut (Soerjono Soekanto 1981:164-166) membaginya sebagai berikut:1. Rasa takut2. Rasa cinta3. Kepercayaan4. PemujaanSelain dari keempat unsur diatas, di dalam masyarakat Soerjono Soekanto membagi serta membatasinya ke dalam beberapa saluran-saluran, antara lain sebagai berikut;1. Saluran Militer2. Saluran Ekonomi3. Saluran Politik4. Saluran Tradisi5. Saluran Ideologi6. Saluran-saluran lainnyaBentuk Pelapisan-pelapisan Kekuasaan Adapun menurut Soekanto sosiolog dari Indonesia, memandang bentuk kekuasaan pada satu pola umum dari sekian banyak pola dalam masyarakat.Yaitu, bahwa dalam bentuk dan sistem kekuasaan selalu menyesuaikan dirinya pada masyarakat dengan adat-istiadat perikelakuannya (Soerjono Soekanto, 1981:169).Adapun bentuk pelapisan-pelapisan kekuasaan sebagai berikut: Wewenang Menurut Soerjono Soekanto, wewenang adalah hak yang telah ditetapkan dalam suatu tata tertib untuk menetapkan kebijaksanaa, menentukan keputusan-keputusan mengenai masalah-masalah yang penting dan untuk menyelesaikan pertetangan-pertentangan ( Soerjono Soekanto, 198:172).1. Wewenang kharismatis, tradisionil dan rasionil (legal).2. Wewenang resmi dan tidak resmi3. Wewenang pribadi dan territorial4. Wewenang terbatas dan menyeluruhKonsep NegaraHakekat pengertian tentang Negara pada dasarnya merujuk pada konsep kebangsaaan, dimana dari kata dasar "Bangsa".Dalam Kamus Besar Bahasa Indonesia edisi kedua, Depdikbud halalam 89, bahwa bangsa adalah orang-orang yang memiliki kesamaan asal keturunan, adat, bahasa dan sejarah serta berpemerintahan sendiri(Sumarsono, dkk. "Pendidikan Kewarganegaraan", 2005:8).Menurut Parangtopo (1993) kebangsaan adalah sebagai tindak-tanduk kesadaran dan sikap yang memandang dirinya sebagai suatu kelompok bangsa yang sama dengan keterikatan Sosiokultural yang disepakati bersama untuk hidup bersama membentuk organisasi yang disebut negara (Idup Suhady dan A.M. Sinaga, 2009:4).Adapun beberapa konsep negara sebagai organisasi kekuasaan politik menurut para ahli sebagai berikut:1. George Jellinek, Negara adalah organisasi kekuasaan dari sekelompok manusia yang telah berkediaman diwilayah tertentu (George Jellenik dan Efriza, 2008:43).2. Menurut Miriam Budiardjo, negara adalah bagian dari integrasi kekuasaan politik dan merupakan oraganisasi kekuasaan politik, yang merupakan alat (agency) dari masyarakat yang mempunyai kekuasaan untuk mengatur hubungan-hubungan manusia dalam masyarakat dan menertibkan gejala-gejala kekuasaan dalam masyarakat (Miriam Budiardjo, 2006; 38).3. Menurut R. Djokosoetono, negara adalah suatu organisasi manusia atau kumpulan manusia yang berada dibawah suatu pemerintahan yang sama (R. Djokosoetono dalam Indup Suhady dan A. M. Sinaga, 2009:6).4. Menurut Harold J. Laski, negara adalah suatu masyarakat yang diintegrasikan karena mempunyai wewenang yang bersifat memaksa dan secara sah lebih agung daripada individu atau kelompok yang merupakan bagian dari masyaraka(Harold J. Laski dalam Miriam Budiardjo,2006: 39).5. Menurut Epicurus, negara adalah merupakan hasil daripada perbuatan manusia, yang diciptakan untuk menyelenggarakan kepentingan anggota-anggotanya (Epicurus dalam Soehino, 1986:31).6. Menurut Norberto Bobbio, negara adalah dimana kekuasaan public diatur oleh norma-norma umum (yang fundamental maupun konstitusional) dan ia harus dijalankan dalam pengaturan undang-undang, di mana warga Negara mempunyai hak perlindungan dari jalan-jalan lain untuk menuju kepada satu pengadilan yang mandiri dalam upaya meneggakan aturan main dan berjaga dari penyalahgunaan atau tindakan berlebihan dari kekuasaan (Norberto Bobbio dalam Ali Sugihardjanto,dkk. 2003; 154).7. Menurut Thomas Aquinas berangkat dari pemikiran klasiknya, negara adalah lembaga sosial manusia yang paling tinggi dan luas yang berfungsi menjamin manusia memenuhi kebutuhan-kebutuhan fisiknya yang melampaui kemampuan lingkungan sosial lebih kecil, seperti desa dan kota (Thomas Aquinas Efriza, 2008:43).8. C.F. Strong seorang pemikir modern, dimana dalam perumusannya negara merupakan masyarakat yang terorganisir secara politik, negara sebagai suatu masyarakat teritorial yang dibagi menjadi yang memerintah dan di perintah (C.F. Strong, 2004; 5-7).Menurut Ahli berkebangsaan Inggris L. Oppenheim, sebuah negara berdiri bila suatu bangsa telah menetap di suatu negeri dibawah pemerintahannya sendiri", defenisi ini mencakup 4 unsur yang sangat jelas, rakyat, wilayah, pemerintahan dan sifat kedaulatannya (Oppenheim dalam J. Frankel, 1991: 9-13), adapun penjelasan unsur-unsur negara menurut Oppenheim sebagai berikut:1. Rakyat2. Wilayah3. Pemerintahannya4. KedaulatanSelain apa yang disebutkan diatas, negara memiliki tujuan dan fungsi negara. Adapun tujuan negara sebagai berikut;1. Menurut Miriam Budiardjo negara dipandang sebagai asosiasi manusia yang hidup dan bekerjasama, dimana tujuan akhir negara adalah menciptakan kebahagiaan bagi rakyatnya (Miriam Budiardjo, 2006:45).2. Negara sebagai organisasi kekuasaan teori ini dianut oleh H.A.Logemann dalam bukunya Over De Theorie van Eeen Stelling Staatsrecht. Dikatakan bahwa keberadaan negara bertujuan untuk mengatur serta menyelenggarakan masyarakat yang dilengkapi dengan kekuasaan tertinggi (H. A. Logemann, 1948).3. Menurut Roger H. Soltau, tujuan negara ialah memungkinkan rakyatnya "berkembang" serta menyelenggarakan daya ciptanya sebebas mungkin" (R. H. Soltau dalam Miriam Budiardjo,2006:45).Selain daripada tujuan dan fungsi diatas, Negara yang oleh Soekanto pada umumnya memiliki kekuasaan yang secara formil negara mempunyai hak untuk melaksanakan kekuasaan tertinggi, kalau perlu dengan paksaan; juga negaralah yang membagi-bagikan kekuasaan yang lebih rendah derajatnya (Soerjono Soekanto, 1981:164). Konsep MasyarakatDalam bahasa Inggris masyarakat adalah society berasal dari bahasa latin, societas, yang berarti hubungan persahabatan dengan yang lain. Societas diturunkan dari kata socius yang berarti teman (Konjtraningrat,2009:16).1. Menurut Koentjaraningrat, pengertian masyarakat adalah kesatuan hidup manusia yang berinteraksi menurut suatu sistem adat-istiadat tertentu yang bersifat kontinu dan yang terikat oleh suatu rasa identitas tertentu (Koenjtraningrat, 2009;118).2. Menurut Mac Iver dan Page, masyarakat adalah suatu sistem dari kebiasaantata-cara, dari wewenang dan kerjasama antara berbagai kelompok dan penggolongan, dari pengawasan tingkah laku serta kebebasan-kebebasan manusia, keseluruhan yang selalu berubah ini kita namakan masyarakat. Masyarakat merupakan jalinan hubungan sosial, dan masyakat selalu berubah (R. M. Mac Iver and Charles H. Page, 1961: 5).3. Menurut S. R. Steinmetz, masyarakat adalah sebagai kelompok manusia yang tebesar dan yang meliputi pengelompokkan yang lebih kecil, yanng mempunyai hubungan erat dan teratur (S. R. Steinmetz dalam Harsojo, 1967: 145).4. Menurut Miriam Budiardjo, masyarakat adalah suatu kelompok manusia yang hidup dan bekerjasama untuk mencapai terkabulnya keinginan-keinginan mereka bersama (Miriam Budiardjo, 2006;39).5. Menurut Warner,masyarakat adalah "suatu kelompok perorangan yang berinteraksi timbal balik(Warner dalam Pokok-pokok Antropologi Budaya. Editor , T.O Ihromi, 1996;107).6. J. L.Gillin dan J. P. Gillin dalam buku mereka Cultural Sociology (1954:139), bahwa masyarakat atau society adalah "the largest grouping in which common customs, traditions, attitudes and feelings of unity are operative". (J. L. Gillin dan J.P. Gillin dalam Koenjtraningrat, 2009; 118).Organisasi Sosial atau Struktur Masyarakat Melville J. Herskovits,antropolog berkebangsaan Amerika, mengemukakan bahwa organisasi sosial atau struktur masyarakat dapat dilihat dari pranata-pranata yang menentukan kedudukan lelaki dan perempuan dalam masyarakat, dan dengan demikian menyalurkan hubungan pribadi mereka (Melville J. Herskovits dalam Ihromi, 1996;82). Melvillemembagi lagi pranata-pranata dalam dua kategori yaitu, pranata yang tumbuh dari hubungan kekerabatan dan pranata dari hasil ikatan antara individu berdasarkan keinginan sendiri.Pranata Sosial Atau Lembaga Kemasyarakatan Menurut Koenjtraningrat, pranata adalah suatu sistem norma khusus menata suatu rangkaian tindakan berpola mantap guna memenuhi suatu keperluan pola khusus dari manusia dalam kehidupan masyarakat (Koenjtraningrat, 2009:133). Dari semua hal mengenai apa yang telah dijabarkan oleh Koenjtraningrat diatas, kesemuanya itu dapat tercapai karena adanya interaksi sosial antarindividu dan kelompok dalam kehidupan masyarakat.Menurut Soerjono Soekanto, dikatakan bahwa unsur-unsur pokok dalam struktur sosial adalah interaksi sosial dan lapisan-lapisan sosial (Soerjono Soekanto, 1981:192).Adapun ciri-ciri umum lembaga kemasyarakatan atau pranata sosial menurut (Gillin and Gillin dalam Soerjono Soekanto, 1981:84), sebagai berikut:1. Suatu lembaga kemasyarakatan adalah suatu organisasi daripada pola-pola perikelakuan yang terwujud melalui aktivitas kemasyarakatan dan hasil-hasilnya.2. Suatu tingkat kekekalan tertentu merupakan ciri dari semua lembaga kemasyarakatan.3. Lembaga kemasyarakatan mempunyai satu atau beberapa tujuan tertentu.4. Lembaga kemasyarakatan mempunyai alat-alat perlengkapan yang akan digunakan untuk mencapai tujuan dari lembaga yang bersangkutan.5. Adanya lambang-lambang biasanya juga merupakan ciri khas dari lembaga kemasyarakatan.6. Suatu lembaga kemasyarakatan, mempunyai suatu tradisi yang tertulis ataupun yang tidak tertulis, yang merumuskan tujuannya, tata-tertib yang berlaku dan lain-lain.Selain daripada ciri-ciri lembaga kemasyarakatan diatas, Gillin dan Gillin mengklasifikasikan beberapa tipe lembaga kemasyarakatan dari berbagai sudut pandang, sebagai berikut:1. Crescive institutions dan enacted institutions yang merupakan klasifikasi dari sudut perkembangannya.2. Dari sudut sistem nilai-nilai yang diterima masyarakat, timbul klasifikasi atas Basic institutions dan subdiary institutions.3. Dari sudut penerimaaan masyarakat dapat dibedakan aaproved atau social sanctioned-institutions dan unsanctioned institutions.4. Perbedaan antara general istitutions dengan restricted institutions, timbul apabila klasifikasi timbul didasarkan pada faktor penyebarannya.5. Akhirnya dari sudut fungsinya, terdapat perbedaan operative institutions dan regulaitve institutions.Intervensi Politik (Negara) dalam Struktur Masyarakat Adat Di Indonesia Dalam konteks NKRI, di zaman orde baru (Soeharto) negara dijalankan dengan skema totaliter berbasis militer, hal ini telah memberikan pengaruh besar pada penciptaan tatanan kehidupan berbangsa dan bernegara. Di era reformasi ada pergesaran serta adanya dekadensi terhadap nilai-nilai adat dalam komunitas masyarakat, hal ini diakibatkan adanya campur tangan (intervensi) negara yang berlebihan terhadap pranata sosial didalam masyarakat. Menurut Adumiharja Kusnaka, bahwa selama ini para perencana pembagunan nasional di Indonesia menganggap nilai budaya masyarakat sebagaisimbol keterbelakangan. Dengan adanya UU No 72 Tahun 2005 tentang perubahan atas UU No 15 Tahun 1999 "Tentang Pemerintahan Desa", adalah "puncak" dari kebijakan intervensi Negara sejak masa kolonial hingga nasional sekarang yang melumpuhkan kekuatan modal sosial, dan sekaligus merampas hak-hak komunal yang melekat pada ulayat (wilayah kehidupan) dari entitas sosial yang disebut "masyarakat hukum adat" di Negara ini (Zakaria, 2000).Menurut Imam Soetiknya, akibat pemerintah menyalahgunakan UUPA No. 5 Tahun 1960, maka yang terjadi adalah suku-suku bangsa dan masyarakat adat yang tidak mandiri lagi, tetapi sudah merupakan bagian dari satu bangsa Indonesia di wilayah Negara Kesatuan Republik Indonesia, yang wewenangnya berdasarkan hak rakyat yang berhubungan dengan hak-hak atas tanah, yang dahulu mutlak berada di tangan kepala suku atau masyarakat hukum adat sebagai penguasa tertinggi dalam wilayahnya, dengan sendirinya beralih kepada pemerintah pusat sebagai penguasa tertinggi, pemegang hak menguasai tanah ulayat wilayah Negara (Imam, Soetiknya, 1990; 20). Di dalam UUD 1945 Amandemen IV, pasal 28I ayat 3, pasal 32 ayat 1 dan ayat 2, serta UU Nomor 32 Tahun 2004. Dimana negara menghormati dan menghargai serta memelihara bahasa, budaya masyarakat tradisional sebagai budaya nasional yang selaras dengan perkembangan zaman. Masyarakat Adat dan Kelembagaan Adat Konsep Masyarakat Adat Istilah masyarakat adat mulai mendapat perhatian dunia setelah pada tahun 1950-an sebuah badan dunia di PBB bernama ILO (International Labour Organization) mempopulerkan isu tentang "Indigenous peoples" dimana istilah ini digunakan ILO untuk sebutan terhadap entitas "penduduk asli" (ILO dalam Keraf, 2010). Keraf menyebutkan beberapa ciri yang membedakan masyarakat adat dari kelompok lainnya (Keraf, 2010:362), adapun ciri-cirinya sebagai berikut:1. Mereka mendiami tanah-tanah milik nenek moyangnya, baik seluruhnya atau sebagian.2. Mereka mempunyai garis keturunan yang sama, berasal dari penduduk asli daerah tersebut.3. Mereka mempunyai budaya yang khas, yang menyangkut agama, sistem suku, pakaian tarian, cara hidup, peralatan hidup, termasuk untuk mencari nafkah.4. Mereka memiliki bahasa sendiri.5. Biasanya hidup terpisah dari kelompok lain dan menolak atau bersikap hati-hati terhadap hal-hal baru yang berasal dari luar komunitasnya.Masyarakat dengan pola orientasi kehidupan tradisional, yang tinggal dan hidup di desa. Menurut Suhandi ada beberapa sifat umum yang dimiliki masyarakat tradisional (Suhandi dalam Ningrat, 2004:4):1. Hubungan atau ikatan masyarakat desa dengan tanah sangat erat.2. Sikap hidup tingkah laku sangat magis religius.3. Adanya kehidupan gotong-royong.4. Memegang tradisi dengan kuat.5. Menghormati para sesepuh.6. Kepercayaan pada pemimpin loka dan tradisional.7. Organisasi yang relatif statis.8. Tingginya nilai-nilai sosial.Lembaga Adat Ratu mbanua dan Inangngu wanuaDi Zaman dahulu pemerintahan desa dilaksanakan secara adat oleh Ratumbanua dan Inangnguwanua, mereka dianggap oleh sebagian masyarakat Talaud dan Miangas khususnya sebagai kepala yang membawahi beberapa suku atau klan, dan dianggap sebagai pemimpin dari beberapa kepala suku.Istilah pemerintah desa adat tersebut disesuaikan dengan kemauan penguasa pada saat itu, dan setelah adanya perkembangan pembagian wilayah Zending, maka terjadilah keputusan Residen Manado pada tanggal 1April 1902 yang mencantumkan pengakuan terhadap wilayah ke-jogugu-andi kepulauan Talaud maka saat itu juga di mulai pemerintahan desa.1. Ratuntampa adalah seseorang yang memegang tampuk pimpinan adat yang membawahi pimpinan adat, (Ratunbanua dan Inangnguwanua dari beberapa desa/kampung).2. Inangngu tampa sama dengan ratuntampa hanya di bedakan tugas dan fungsinya.3. Ratu mbanua adalah seseorang yang memegang tampuk pimpinan adat bersama-sama Inangngu wanua di suatu desa/kampung.4. Inangngu wanua adalah seseorang yang memegang pimpinan adat bersama Ratu mbanua di kampung, dia sebagai wakilnya Ratu mbanua.5. Timade ruanga/Inangngu ruanga adalah seseorang yang memimpin rumpun keluarga yang disebut suku.Adapun istilah ruanga dalam istilah Indonesia adalah panguyuban, rukun, atau suku (Hoetagaol dkk, 2012:19). Ratu mbanua dan Inangngu wanua dalam Struktrur Pemerintahan Desa Pada era demokrartisasi sebagaimana tengah berjalan di desa, masyarakat memiliki peran cukup sentral untuk menentukan pilihan kebijakan sesuai dengan kebutuhan dan aspirasinya. Masyarakat memiliki kedaulatan yang cukup luas untuk menentukan orientasi dan arah kebijakan pembangunan yang dikehendaki (Setiawan, 2009).Desa sebagai kesatuan masyarakat hukum terkecil yang memiliki batas-batas wilayah yang berwenang untuk mengatur dan mengurus kepentingan masyarakatnya berdasarkan asal-usul dan adat istiadat setempat yang diakui dan dihormati oleh negara. Masuknya ratu mbanua sebagai pemangku adat dalam keanggotaan BPD memperjelas peranan ratumbanua dalam penetapan peraturan desa bersama Kepala desa, termasuk menampung dan menyalurkan aspirasi masyarakatnya.Selain posisi ratu mbanua dalam keanggotaan BPD, ada beberapa kelembagaan desa dimana Ratumbanua serta perangkatnya berperan di dalamnya yang sudah dikenal dalam rangka pembangunan daerah pedesaan adalah Lembaga Ketahanan Desa (LKMD) dan Koperasi Unit Desa.Hubungan ratu mbanua sebagai lembaga adat dalam lembaga kemasyarakatan secara hukum nasional Indonesia maka kedudukan tugas dan fungsi Lembaga adat ratu mbanuasebagai mitra pemerintahan desa.METODE PENELITIANJenis Penelitian Penelitian ini tergolong dalam jenis penelitian deskriptif kualitatif, yang artinya "masalah" yang dibawa dalam penelitian ini bertujuan untuk mengobservasi, dan memahami suatu situasi sosial, peristiwa, peran, interaksi dalam kelompok masyarakat. Dalam penelitian ini juga masih bersifat holistik, belum jelas, kompleks, dinamis dan penuh makna serta bersifat alamiah (Sugiyono, 2011:9). Metode pendekatan yang dipakai adalah pendekatan Antropologi politik dimana kajian ini memusatkan perhatiannya pada"Hubungan antara struktur dan masyarakat dengan struktur dan tebaran kekuasaan dalam masyarakat tersebut (Koentjaraningrat " Sejarah Teori Antropologi, hal 196-226).Instrumen Penelitian Dalam penelitian kualitatif-naturalistik peneliti akan lebih banyak menjadi instrumen, karena dalam penelitian kualitatif peneliti merupakan key isnstruments (Sugiyono, 2011;92). Lokasi Penelitian Sesuai dengan judul penelitian ini dan yang mengacu pada fokus masalah yang terjadi di Miangas, maka penelitian ini berlokasi di Desa Miangas Kecamatan Khusus Miangas Kabupaten Kepulauan Talaud. Fokus Penelitian Pada penelitian ini, dengan berbagai pertimbangan antara lain, faktor jarak yang ditempuh, tenaga, waktu, dan dana, maka peneliti memfokuskan penelitian hanya di Kecamatan Khusus Miangas, Desa Miangas, Dimana fokus kajianya adalah melihat fenomena dari kekuasaan negara dalam struktur adat masyarakat Miangas dan mengapa terjadi perubahan atau pergeseran nilai adat ketika pemerintah melakukan intervensi kekuasaan di Miangas. Jenis Data Pada penelitian ini, data yang digunakan terdiri dari data primer dan data sekunder. Menurut Sugiyono di dalam pengumpulan data ada dua sumber data, pertama sumber primer adalah sumber data yang langsung memberikan data kepada pengumpul data, dan sumber sekunder merupakan sumber yang tidak langsung memberikan data kepada pengumpul data, misalnya lewat orang lain atau dokumen, hasil yang diperoleh dari hasil studi kepustakaan (Sugiyono; 224). Informan Penelitian Menurut Sugiyono (2011), dalam penelitian kualitatif tidak menggunakan populasi, karena penelitian berangkat dari kasus tertentu yang ada pada situasi sosial tertentu dan hasil kajiannya tidak akan diberlakukan ke populasi (Sugiyono, 2011:216).Mengutip juga pendapat Spradley dalam penelitian kualitatif, tidak menggunakan istilah populasi, tetapi oleh Spradley dinamakan "social situation" atau situasi sosial yang terdiri atas tiga elemen yaitu: tempat (place), pelaku (actors), dan aktivitas (activity) (Spradley dalam Sugiyono, 2011:215).Dimana penulis sendiri sebagai instrumen dalam penelitian ini, penulis turun langsung ke tempat dimana menjadi fokus penelitian, mewawancarai nara sumber, partisipan, informan yang dianggap tahu dengan situasi dan kondisi Miangas, atau yang lebih berkompeten dan memiliki pengaruh di tempat itu. Serta mengamati secara langsung aktivitas warga masyarakat yang ada di Miangas. Penentuan sumber data orang-orang yang diwawancarai yaitu dipilih dengan pertimbangan tertentu, dan masih bersifat sementara. Informan dalam hal ini kepala desa, ketua BPD, Ratumbanua dan Inangnguwanua, tokoh masyarakat dan tokoh adat. Teknik pengumpulan data Dalam penelitian ini yang digunakan dalam pengumpulan data adalah teknik observasi, wawancara dan dokumentasi.Prosedur Analisis Data Menurut Sugiyono, analisis data adalah proses mencari dan menyusun secara sistematis data yang diperoleh dari hasil wawancara, catatan lapangan dan dokumentasi. Dalam proses analisis data pada penelitian kualitatif dilakukan sejak sebelum memasuki lapangan, selama di lapangan, dan setelah selesai di lapangan. Analisis data kualitatif bersifat induktif, yaitu suatu anilisis berdasarkan data yang diperoleh (Sugiyono, 2011; 245).HASIL PENELITIAN DAN PEMBAHASANFenomena Pembangunan Di Miangas Pengalaman pahit Indonesia kalah dari Malaysia dalam memperebutkan Sipadan dan Ligitan di Mahkamah Internasional (Ulaen, dkk. 2012;164), membuat pemerintah ekstra hati-hati dalam menjaga wilayah teritorialnya.Pasca Soeharto, adanya pergeseran pencitraan atas Miangas dan pulau perbatasan lainnya, kalau dulu Miangas dianggap sebagai wilayah terluar, dan pos pintu keluar-masuk para pelintas-batas, maka sekarang dalam setiap program pembangunan diwacanakan sebagai "beranda depan" benteng Pancasila. Begitu banyak fasilitas yang dibangun oleh pemerintah di wilayah paling utara Sulawesi utara ini. Namun banyak fasilitas-fasilitas aparatur sipil yang dibangun untuk menunjang pelayanan terhadap masyarakat hanya terbengkalai dan dibiarkan kosong akibatnya rusak dan terkesan hanyalah proyek mubazir. Selain hal diatas ada beberapa bangunan yang disediakan pemerintah sebagai tempat penampungan kebutuhan pokok masyarakat seperti, depot logistik, 4 buah tangki BBM. Sejak dibangun pada tahun 2007 sampai sekarang terbengkalai dan hanya menjadi tempat penyimpanan karung semen dan menjadi tempat bagi rayap dan kepiting laut. Perhatian pemerintah terhadap pulau Miangas yang jumlah penduduknya sebanyak 209 KK, yang didalamnya berjumlah 762 jiwa, dengan disediakannya berbagai fasilitas oleh pemerintah, apabila dilihat sepintas memang terkesan negara dan orang-orang yang bernaung didalamnya begitu serius dalam menangani persoalan di wilayah perbatasan. Namun dari segi lain malah terlihat berlebihan, jika dibandingkan dengan pulau-pulau yang berdekatan dengan Miangas yang dulunnya merupakan satu kesatuan administratif dari kecamatan Nanusa, seperti pulau Marampit dan kecamatan Nanusa sendiri yang juga sebagai pulau terluar. Para Pelaut Handal Dari Utara NKRIGenerasi tua di Miangas merupakan generasi terakhir pendukung "tradisi bahari", mereka merupakan para pelaut-pelaut handal tanpa harus menggunakan layar disaat tidak berangin untuk mencapai pulau-pulau terdekat, seperti pulau-pulau yang ada di selatan daratan Filipina (Mindanao). Dimana tujuan mereka adalah menjajakan hasil olahan tangkapan mereka dilaut dan hasil lain dari masyarakat Miangas seperti tikar-pandan, kopra (Ulaen,dkk. 2012;67-68). Tradisi bahari yang sejak dulu ada dikalangan generasi tua di Miangas, sekarang mulai kehilangan identitas sebagai pelaut handal, pembuat perahu, dan ulet dalam pekerjaan khususnya sebagai seorang nelayan yang mahir dalam membaca perbintangan. Masyarakat lebih memilih menjadi buruh di pelabuhan disaat ada kapal yang masuk, dengan gaji seadanya asalkan dapat memenuhi kebutuhan hari ini, di sisi lain Miangas yang kaya akan sumberdaya kelautan tidak dimanfaatkan secara optimal. Tradisi yang dilakoni oleh generasi tua kini tidak lagi dipraktekkan oleh paragenerasi muda Miangas yang ada hanyalah kenangan manis yang tersirat dan tidak pernah tertuliskan. Tradisi Mamancari Sebagai Strategi Bertahan Hidup Masyarakat Miangas. Pada zaman dulu hingga pertengahan abad ke 20, masyarakat Miangas sama seperti halnya masyarakat yang ada di bagian bumi manapun pada umumnya, manusia memiliki strategi atau cara bagaimana harus bertahan hidup. Masyarakat Miangas pada umumnya di zaman dulu mengandalkan hasil laut, pertanian dan hasil kerajinan tangan yang dijual baik di pulau-pulau Talaud maupun di pulau-pulau daratan Mindanao, namun sekarang tradisi melaut mulai hilang sejak adanya bantuan pemerintah berupa sembilan bahan pokok di Miangas, kalaupun ada yang melaut itu hanya untuk keperluan makanan. Sedangkan hasil seperti keterampilan membuat ikan kayu (ikan asap) yang mereka dapat disaat mereka bekerja di perusahan ikan Jepang yang ada di Filipina, dan kerajinan tangan seperti tikar serta topi anyaman dari daun pandan tidak lagi ditemukan. Masyarakat lebih memilih membuka warung untuk berjualan, sementara tempat bertumbuhnya kelapa sebagai sumber mata pencaharian dan laluga atau puraha sebagai bahanmakanan yang mereka andalkan disaat kehabisan bantuan, sekarang menjadi tempat landasan pacu pesawat dimana proyek pemerintah cukup menelan biaya besar. Kelembagaan Adat (Ratu mbanua Dan Inangngu wanua) Di Miangas Politik tidak lepas dari persoalan kekuasaan, wewenang, kebijaksanaan dan pembagian yang pada umumnya berada pada negara, sejauh negara merupakan organisasi kekuasaan. Namun tidak bisa dipungkiri ada gejala-gejala kekuasaan yang sifat dan tujuannya sewaktu-waktu dapat mempengaruhi negara. Sifat dan tujuan dari gejala kekuasaan yang nonnegara dalam hal ini salah satunya adalah lembaga adat. Pranata sosial atau lembaga masyarakat inilah yang membentuk negara sebagai organisasi kekuasaan. Struktur Pemerintahan Desa Dan Struktur Kepemimpinan Adat Di Miangas Miangas di zaman keresidenan Manado, merupakan satuan wilayah adaministratif ke-jogugu-an Nanusa, semenjak adanya keputusan pemerintah pusat (Surat Menteri Dalam Negeri No. 5/1/69 tertanggal 29 April 1969), pemukiman warga Miangas dinamakan desa dan dipimpin oleh kapitelaut atau sehari-harinya disebut apitaᶅau ditemani jurutulis. Secara politis kapitenlaut ini pada umumnya dipilih berdasarkan keputusan dari 12 suku yang ada di Miangas dan tidak melalui proses dan mekanisme kerajaan yang pemimpinnya berdasarkan garis keturunan. Selain struktur kepemimpinan formal dalam hal ini pemerintah desa, ada juga struktur kepemimpinan tradisional. Kepemimpinan tradisional di Talaud pada umumnya dan Miangas khususnya di warisi secara turun-temurun dan oleh warga di sebut "kepemimpinan adat" di Miangas seperti yang telah dijelaskan diatas terdapat 12 (suku), Ratumbanua dan Inangnguwanua merupakan yang membawahi 12 suku, dan setiap kelompok suku dipimpin oleh tetua yang disapa Timaddu ruangnga/ kepala suku, atau pemangku adat. Peran Ratu mbanua dan Inangngu wanua Dalam Struktur Pemerintahan Desa di MiangasDalam struktur adat di Miangas ratu mbanua dan inangngu wanua, sebelum adanya struktur pemerintahan desa dan struktur keagamaan, sangat dihargai dan dihormati, serta memiliki perannya masing-masing. masalah pertahanan dan pemerintahan dalam wilayahitulah tugas dari ratumbanua, kalau inangguwanua tugas dan perannya adalah membantu ratumbanua dalam menjalankan roda-roda pemerintahan adat, dimana tugas dan perannya adalah menyangkut masalah kesejahtraan masyarakatnya, menjembatani konflik dalam keluarga serta mencari jalan keluar dari masalah kedua belah pihak yang berkonflik, dimana bukan pada persoalan mencari letak kesalahan atau mencari siapa yang menyebabkan konflik untuk diberikan sanksi (hukum adat). Melainkan baik ratumbanua dan inangnguwanua merupakan mediator dalam mengumpulkan tetua adat serta masyarakatnya untuk menyelesaikan persoalan diatas dengan cara kekeluargaan. Dengan adanya struktur pemerintahan desa, lembaga adat yang ada di Miangas mulai dilebur menjadi bagian dari struktur kelembagaan desa. Peran ratumbanua dan inangnguwanua hanya sekedar simbolisasi dalam mengisi acara seremonial. Seperti upacara adat, kunjungan pejabat, dan acara perkawinan. Dari amatan peneliti serta hasil wawancara dengan narasumber, bahwa kelembagaan adat serta peran ratu mbanua dan inangngu wanua sebagai primus inter pares. Tidak lagi seperti dulu, dimana peran ratumbanua dan inangnguwanua serta kelembagaan adat pada umunya menjadi lemah dengan hadirnya beberapa struktur kelembagaan kekuasaan di dalam negara, sehingga apa yang disebut sebagai "kearifan lokal" tidak terpelihara malah dari hari-kehari semakin terkikis. Didalam UUD 1945 Amandemen IV, pasal 28I ayat 3 dan pasal 32 ayat 1 dan Ayat 2. Serta UU No 32 Tahun 2004 "Tentang Pemerintah Daerah" Bab I pasal 2 ayat 9. Negara Indonesia dengan kemajemukannya memiliki kewajiban untuk mengakui, menghormati, menjamin dan memelihara serta memajukan identitas budaya dan masyarakat tradisional yang didalam terdapat nilai-nilai budaya seperti, hukum adat, bahasa daerah yang selaras dengan perkembangan zaman, sejauh nilai-nilai budaya itu hidup dan sesuai dengan prinsip NKRI. Di Miangas Misalnya, dalam penamaan ratu mbanua dan inangngu wanua mereka alih bahasakan kedalam istilah jawa yaitu, mangkubumi I dan Mangkubumi II, sepintas istilah mangkubumi terkesan enak di dengar, namun apabila peneliti meninjau kembali baik dari UUD 1945 dan UU No. 32 Tahun 2004, penamaan mangkubumi yang dipakai oleh para pejabat yang berkunjung atau para penyelenggara kekuasaan negara di Miangas dalam menyapa ratu mbanua dan inangnguwanua, tentunya menyalahi apa yang menjadi aturan perundang-undangan Negara Kesatuan Republik Indonesia diatas.PENUTUPKesimpulan1. Sebagai "beranda depan" ataupun penamaan lain yang teralamatkan, seperti "benteng Pancasila", "garda terdepan", sampai didirikannya 4 buah tugu sebagai penanda supremasi pertahanan bangsa oleh pemerintah, hanyalah sebatas membangkitkan phobia nasionalisme semata, dan sekedar wacana dari pemerintah untuk mengisi lembar halaman dalam media cetak maupun online.2. Program pembangunan yang telah diagendakan oleh pemerintah baik pusat maupun daerah, secara kasat mata memberi kemudahan bagi masyarakat di Miangas. Fasilitas yang telah disediakan oleh pemerintah, hanya fasilitas yang menunjang kerjasama antar kedua negaralah yang sampai sekarang selalu siap ditempat. Sedangkan fasilitas-fasilitas yang dibangun untuk pelayanan akan kebutuhan masyarakat hanyalah proyek mubazir, kosong dan hanya menjadi tempat rayap dan kepiting laut,selain itu Keterbatasan akan kebutuhan pendidikan dengan minimnya tenaga pengajar tidak menjadi perhatian serius dari pemerintah.3. Dengan adanya penempatan beberapa personil aparatur sipil dan aparatur pertahanan keamanan di Miangas dari luar daerah, mempengaruhi struktur sosial masyarakat Miangas, contohnya penamaan Ratu mbanua dan Inangngu wanua dialih bahaskan ke dalam istilah Jawa "Mangkubumi I dan Mangkubumi II semakin mengambarkan adanya dominasi kekusaan negara. dimana wilayah yang kecil tidak berimbang dengan adanya penempatan beberapa personil aparatur negara. Hal ini merupakan pelemaham terhadap nilai-nilai bahasa daerah sebagai budaya nasional.4. Pengabaian terhadap nilai-nilai adat oleh masyarakat, menandakan pemerintah gagal didalam memelihara nilai-nilai adat, bahasa dan tradisi yang menjadi kearifan lokal seperti yang diamanatkan di dalam konstitusi negara ini, yang dituangkan ke dalam UUD 1945. Seyogyanya masyarakat dan pemerintah sama-sama mempunyai peran penting dalam menjaga keutuhan dan kedaulatan NKRI dengan memelihara kearifan lokal sebagai bagian dari ketahanan nasional.5. Masyarakat cenderung pragmatis dan bersikap selalu bergantung dan berharap kepada pemerintah, sehingga terjadi pergeseran nilai-nila kearifan lokal yang dulu dilakoni oleh para generasi sebelumnya tidak ditemukan lagi.6. Dengan adanya pembangunan infrastruktur dan struktur kelembagaan desa, peran lembaga adat (ratu mbanua dan inangngu wanua) mulai direduksi dalam struktur kekuasaan negara dan terkesan hanyalah simbolisasi dalam mengisi acara-acara seremonial.7. Dengan hadirnya kekuasaan negara di Miangas, bukan memudahkan pelayanan kepada masyarakat. Malah oknum-oknum penyelenggara kekuasaan negara dengan mengatasnamakan negara untuk kepentingan pribadi dan golongan.8. Ditengah-tengah keterisolasian dan keterbelakangan dengan faktor ekonomi yang rendah dan minimnya sumberdaya manusia, serta jauh dari pusat perekonomian yang tidak ditunjang dengan sarana transportasi yang memadai, tidak adanya ketersediaan BBM untuk melaut, serta ketidaktersediaanya infrastruktur yang memadai membuat perekonomian masyarakat terlihat stagnan. Sehingga dengan adanya pengaruh budaya materialisme dan pemanjaan oleh pemerintah pusat dan daerah mengakibatkan terjadi pergeseran nilai-nilai kearifan lokal masyarakat Miangas.Saran1. bahwa dengan harapan ke depan hasil karya ilmiah ini dapat menjadi referensi, serta panduan bagi para peneliti yang akan mengembangkan studi tentang wilayah perbatasan.2. Pemerintah seharusnya lebih mengutamakan pembangunan sumber daya manusia dengan melaksanakan program-program yang tepat guna, membekali masyarakat dengan berbagai keterampilan sesuai dengan karakteristik wilayah, sehingga masyarakat lebih diorientasikan pada pembangunan ekonominya.3. Lebih memperhatikan masalah yang menyangkut kebutuhan dasar masyarakat, seperti penyediaan BBM bagi para nelayan agar mereka dapat melaut, menyediakan tempat penampungan sementara dari hasil tangkapan, seperti gudang es (cool store). Menyediakan fasilitas air bersih bagi masyarakat, memperlancar sistem komunikasi dan transportasi ke Miangas, agar kedepan masyarakat semakin diberdayakan.4. Pemerintah seharusnya menggali kembali keterampilan yang ada di dalam masyarakat berupa hasil-hasil kerajinan tangan, seperti topi dan tikar anyaman dari pandan. Hasil-hasil ini kemudian menjadi tambahan pendapatan bagimasyarakat dan menjadikan masyarakat lebih mandiri, dan tidak selamanya bergantung pada pemerintah.5. Pemerintah seyogyanya menjaga dan menghormati lembaga adat sebagai mitra pemerintah sesuai dengan yang diatur oleh perundangan-undangan. Menghargai nilai-nilai budaya serta memelihara kearifan lokal yang tumbuh berkembang di dalam masyarakat, perlu adanya penguatan kembali terhadap pranata sosial serta membangkitkan kembali identitas sosial untuk menjaga keutuhan dan kedaulatan NKRI.6. Diharapkan masyarakat lebih menjaga tradisi yang ada, seperti upacara adat, hukum adat, dan bahkan tradisi mancari atau mamancari untuk bertahan hidup. Agar tidak selamanya harus bergantung kepada pemerintah.7. Harapan terakhir peneliti agar para penyelenggara kekuasaan negara di Miangas, diharapkan menjalankan tugas sesuai dengan peraturan yang sudah dibuat dan tidak memanfaatkan atau mengatasnamakan negara hanya untuk sekedar kepentingan pribadi dan golongan.DAFTAR PUSTAKAAbubakar, Mustafa Menata Pulau-pulau Kecil di Perbatasan. Belajar dari Kasus Sipadan, Ligitan dan Sebatik. 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La V Semana Internacional de la Ciencia, Tecnología e Innovación, es un evento organizado por ALIANZA SISTEMA UNIVERSITARIO DE NORTE DE SANTANDER SIES +, dirigido a la comunidad académica, científica y los sectores productivos de la región, cuyo propósito es difundir los avances en investigación y extensión de instituciones nacionales e internacionales, a través de grupos de investigación e incubadoras, promoviendo la participación de los sectores productivos en actividades de investigación, extensión, desarrollo tecnológico e innovación que fortalezcan la relación Universidad - Empresa - Gobierno y el intercambio de experiencias con investigadores de ámbito Nacional e Internacional. campos. ; CONTENIDO PROGRAMACIÓN 8 LA POBREZA COMO EFECTO DEL DESPLAZAMIENTO FORZADO: COMUNIDADES MARGINADAS EN OCAÑA, COLOMBIA TECNICA INFORMATICA PARA LA IDONEIDAD DE LA EVIDENCIA DIGITAL EN EL ATAQUE A UN SISTEMA DE INFORMACION: ANALISIS FORENSE PARA LA CADENA DE CUSTODIA DIGITAL DIAGNOSTICO DE FUGAS EN TUBERIAS HORIZONTALES MEDIANTE REDES NEURONALES TERNARY DIAGRAMS SiO2-Al2O3-K2O AS TOOL FOR THE ANALYSIS OF BEHAVIOR OF CERAMIC MATERIALS DINÁMICAS CONTABLES Y SU RELACIÓN CON LAS TECNOLOGÍAS DE LA INFORMACIÓN Y COMUNICACIÓN (TIC´s) DIAGNOSTICO DE LA MAQUINARIA UTILIZADA, EN LOS PROCESOS DE POS-COSECHA DEL CAFÉ, Y CEBOLLA OCAÑERA, EN LOS MUNICIPIOS DE SAN CALIXTO Y ABREGO, NORTE DE SANTANDER QUEBRADA LA BRAVA: EVALUACIÓN DE LA CALIDAD DEL AGUA DENTRO DE LA ESTRUCTURA URBANA DE OCAÑA, NORTE DE SAN-TANDER THE ENVIRONMENTAL MANAGEMENT SYSTEM AND CLEANER PRODUCTION STRATEGIES: COMPANY BIOCAÑA S.A.S EFECTO DE LA INCLUSIÓN DE BLOQUES MULTINUTRICIONALES COMO SUPLEMENTO ALIMENTICIO EN BOVINOS DOBLE PROPOSITO SOBRE LA PRODUCCIÓN Y COMPOSICIÓN DE LA LECHE EN CONDICIONES DE BOSQUE SECO TROPICAL EFECTO DEL ENSILAJE DE CÁSCARA NARANJA Y GLICEROL SOBRE LA PRODUCCIÓN Y CALIDAD DE LA LECHE EN UN SISTEMA GANADERO DOBLE PROPÓSITO EN CONDICIONES DE BOSQUE SECO TROPICAL PLATAFORMA DE SENSADO FOTÓNICO PARA LA GENERACIÓN DE ALERTAS TEMPRANAS EN MOVIMIENTOS DE TIERRA EN MASA DISEÑO DE UNA PLANTA DE TRATAMIENTO DE AGUAS RESIDUALES MUNICIPALES - HERRAMIENTA: PANEL DE EXPERTOS MODELAMIENTO DE UNA CELDA ELECTROLÍTICA ALCALINA QUE PRODUCE OXIHIDRÓGENO SIMILITUD HIDROLÓGICA DE CUENCAS EN LA ZONA SUR DE LA REGIÓN ANDINA DE COLOMBIA Coliformes, Pseudomonas aeruginosa y Salmonella spp., EN AGUA ENVASADA PRODUCIDA Y COMERCIALIZADA EN SAN JOSE DE CUCUTA, EN LOS MUNICIPIOS LOS PATIOS Y VILLA DEL ROSARIO. MODELO COMPUTACIONAL ARTIFICIAL PARA LA ESTIMACION FUNCIONAL DE LA VARIABLE INSULINA COMO APOYO AL DIAGNOSTICO DE PATOLOGÍAS CARDIACAS. PROPUESTA DE UN MODELO BASADO EN SISTEMA MULTIAGENTE PARA LA GESTIÓN DE LAS COMUNICACIONES EN PROYECTOS INFORMÁTICOS DEL SECTOR SALUD HERRAMIENTAS DE INTELIGENCIA ARTIFICIAL PARA MINERÍA DE DATOS CASO PRÁCTICO: ESTIMACIÓN DE PREVALENCIA DE SÍNDROME METABÓLICO METODOLOGÍA PARA EL PROCESAMIENTO DE IMÁGENES DE TOMOGRAFÍA COMPUTARIZADA COMO APOYO AL DIAGNOSTICO DE PATOLOGÍAS MÉDICAS: CASO CÁNCER GÁSTRICO TIPO 2 DISEÑO DEL FUSELAJE PARA UN VEHÍCULO FÓRMULA SAE MEDIANTE LA SIMULACIÓN COMPUTACIONAL DE FLUJOS DE FLUIDOS . LA CÁTEDRA DE LA PAZ COMO HERRAMIENTA PARA EL USO RESPONSABLE DE LA VIRTUALIDAD EN EL CONTEXTO EDUCATIVO PARTIENDO DE LA INTELIGENCIA DE TIPO EMOCIONAL. ESTUDIO FISICOQUIMICO DEL ACEITE DE FRITURA RESIDUAL COMO MATERIA PRIMA PARA LA PRODUCCIÓN DE BIODIESEL TENDENCIAS INVESTIGATIVAS DE LOS DOCENTES EN FORMACIÓN INICIAL DE LA UFPS: UNA PERSPECTIVA TEMÁTICA Y METODOLÓGICA DESDE LA LICENCIATURA EN BIOLOGÍA Y QUÍMICA IDENTIFICACIÓN MOLECULAR MEDIANTE ITS DE LOS FITOPATÓGENOS Fusarium sp., Alternaria sp., Rhizopus sp., Aspergillus sp., Curvularia sp El CÁLCULO DESDE LA GEOMETRIZACIÓN DE INDICADORES URBANOS COMO ESTRATEGIA PARA CREACIÓN DE ARQUITECTURA Y URBANISMO TURISMO COMO FACTOR DE DESARROLLO EN LA CIUDAD DE CÚCUTA BOLEGANCHO: FABRICACIÓN DE DESTILADO ARTESANAL DESDE UNA PERSPECTIVA SOCIAL, RURAL Y AMBIENTAL BIORREMEDIACIÓN DE AGUAS RESIDUALES POR MEDIO DE UN CONSORCIO DE ALGAS NATIVAS DE LA REGIÓN DE OCAÑA NORTE DE SANTANDER. ESTUDIO DE EFECTOS NO GENÉTICOS QUE INFLUYEN SOBRE LA PRODUCCIÓN DE LECHE EN CABRAS EN OCAÑA (N.S) QUANTIFICATION OF UNCERTAINTY IN METALLIC PARTS SUBJECT TO FATIGUE PROPUESTA DE UN MODELO DE CONTINUIDAD DEL NEGOCIO PARA PYMES PRESTADORAS DEL SERVICIO DE INTERNET AL HOGAR: ESTUDIO DE CASO VALORACIÓN DE LA DIMENSIÓN TECNOLÓGICA EN LAS SOCIEDADES LIMITADAS Y ANÓNIMAS DE OCAÑA, COLOMBIA APLICACIÓN MÓVIL PARA LA OPTIMIZACIÓN DE LOS PROCESOS DE PRODUCCIÓN DE LECHE Y ALIMENTACIÓN DE LAS CABRAS: GRANJA EXPERIMENTAL DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER SECCIONAL OCAÑA DISEÑO DE UNA SEMBRADORA MECÁNICA DE SEMILLAS DE MAÍZ Y FRÍJOL.INTEGRACIÓN DE BIGDATA EN LAS PYMES: BUSINESS INTELLIGENCE AND CLOUD COMPUTING INFRAESTRUCTURA TECNOLÓGICA DE LAS PYMES DEL SECTOR COMERCIAL DE LA CIUDAD DE CÚCUTA: HACIA EL DISEÑO DE UN MODELO DE SEGURIDAD DE LA INFORMACIÓN. EL PAPEL DE GREEN IT EN LOS REQUERIMIENTOS NO FUNCIONALES DE DESARROLLO DE SOFTWARE: PERSPECTIVAS PARA EL DISEÑO FUNCIONAL ANÁLISIS DE LA SOSTENTABILIDAD DEL RECURSO HÍDRICO EN LA CUENCA ALTA DEL RÍO ALGODONAL, VEREDA EL OROQUE INFLUENCIA DE LA CULTURA ORGANIZACIONAL EN LA APLICACIÓN DEL GOBIERNO DE TI. CASO DE ESTUDIO UNIVERSIDAD FRANCISCO DE PAULA SANTANDER OCAÑA SOLUCIÓN POR MÉTODOS NUMÉRICOS DE LA ECUACIÓN DEL CALOR EN APLICACIONES DE LA INGENIERÍA. UN ESTUDIO DE CASO: REFRIGERACIÓN SIN USO DE ELECTRICIDAD RED SOCIAL FACEBOOK EN LAS ORGANIZACIONES CAMPESINAS DEL CATATUMBO VIOLENCIA INTRAFAMILIAR EN COLOMBIA: ANÁLISIS DE INFORMACIÓN A PARTIR DEL USO DE LA METODOLOGÍA CRISP-DM HERRAMIENTAS COMUNICATIVAS PARA EL CAMBIO SOCIAL DE LAS ASOCIACIONES DE VÍCTIMAS DEL CONFLICTO ARMADO DE LA PLAYA DE BELÉN, NORTE DE SANTANDER ANÁLISIS DE PARÁMETROS FÍSICOS EN EL SISTEMA SOLAR FOTOVOLTÁICO DEL BANCO DE ENERGÍA UBICADO EN LA PLAZOLETA A LA VIDA DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER OCAÑA MODELO ESTADISTICO PARA LA CREACION DE VALOR DE LAS PEQUEÑAS Y MEDIANAS EMPRESAS EN LA ZONA DE CONFLICTO SUSTENTABILIDAD EN LA GESTION DE PROYECTOS DE INGENIERIA EN COLOMBIA APROVECHAMIENTO DE LA CASCARILLA DE ARROZ (Oryza Sativa) PARA LA ELABORACION DE UN MATERIAL AGLOMERADO DESTINADO A LA CONSTRUCCION DE VIVIENDA EN CUCUTA. NORTE DE SANTANDER - COLOMBIA EL PROCESO DE GERMINACIÓN DEL MAÍZ; UNA OPORTUNIDAD DE MEJORA DEL CULTIVO METALES PESADOS EN PECES DE ALTO CONSUMO EN LA CIÉNAGA GRANDE DE SANTA MARTA (COLOMBIA) SIMULACIÓN DEL VERTIMIENTO DE LA PLANTA DE AGUA RESIDUAL DEL MUNICIPIO DE BARRANCABERMEJA SOBRE EL RIO MAGDALENA EFECTOS DE LA VARIABILIDAD CLIMÁTICA EN EL PESO DE LOS GRANOS DE CAFÉ EN EL DEPARTAMENTO NORTE DE SANTANDER, COLOMBIA CUANTIFICACIÓN DE BACTERIAS DIAZÓTROFAS Y SU RELACIÓN CON LA PRESENCIA DE Burkholderia glumae EN CULTIVOS DE ARROZ, NORTE DE SANTANDER, COLOMBIA INFLUENCIA DEL SULFATO DE ALUMINIO EN LA CONSERVACIÓN DEL BANANO 'CRIOLLO' (Musa, AAA, SUB-GRUPO GROS MICHEL) IMPLEMENTACÓN DE UN MODELO FÍSICO PARA DETERMINAR EL COMPORTAMIENTO HIDRÁULICO DE RÍOS DE MONTAÑA EVALUACIÓN DE LA DINÁMICA FORESTAL DE DOS ECOSISTEMAS ESTRATÉGICOS EN LA CUENCA DEL RÍO PAMPLONITA EVALUACIÓN DE CEPAS DE Azospirillum COMO PROMOTORAS DEL CRECIMIENTO VEGETAL EN Brachiaria decumbens OBTENCIÓN DE LÍPIDOS DE Scenedesmus obliquus CON POTENCIAL PARA BIODIESEL BAJO CONDICIONES DE CARBONO ADICIONAL Y NITRÓGENO REDUCIDO RED DE SENSORES INALÁMBRICA PARA PROCESAR DATOS EN CULTIVOS MASIVOS DE LOMBRICES NARIZ ELECTRÓNICA PARA LA IDENTIFICACIÓN DE CAFÉ (Coffea arábica) ADULTERADO CON HABA (Vicia faba) TOSTADA Y MOLIDA PREDICCIÓN DEL NIVEL DE CONTAMINACIÓN ELECTROMAGNÉTICA UTILIZANDO GOOGLE MAPS Y TECNICAS IDW BASADO EN MEDIDAS OBJETO VIRTUAL DE APRENDIZAJE PARA DISEÑAR AMPLIFICADORES MULTI-ETAPA CON TRANSISTORES BIPOLARES Y EFECTO DE CAMPO ANÁLISIS TÉRMICO COMPARATIVO DE PRODUCTOS CERÁMICOS EXTRUSIONADOS: EL LADRILLO MULTIPERFORADO VS. LADRILLOS MODIFICADOS POR MEDIO DE GEOMETRÍAS DISIPADORAS EXPERIMENTACIÓN COMPARATIVA DE TRANSFERENCIA DE CALOR POR PUENTE TÉRMICO A PARTIR DE LA MODIFICACIÓN DE LA GEOMETRÍA EN BLOQUE CERÁMICO H10. MODELO MATEMÁTICO PARA LA SECUENCIACIÓN DE LA PRODUCCIÓN EN UNA EMPRESA MANUFACTURERA DISEÑO DE LA ARQUITECTURA DE INFORMACIÓN (AI) DE LA PLATAFORMA TECNOLÓGICA PARA GESTIÓN DE LA PRODUCCIÓN INVESTIGATIVA DE LOS DOCENTES E INVESTIGADORES DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER SINPLAFUT – UNA APLICACIÓN BASADA EN MICROSERVICIOS PARA EL ENTRENAMIENTO DEL FÚTBOL. LAS TIC EN LA ADMINISTRACIÓN DE LOS PROCESOS Y SISTEMATIZACIÓN DEL BANCO DE CEPAS DE LABORATORIO DE INVESTIGACIONES EN MICROBIOLOGÍA AVANZADA DE LA UFPS "INSTANCIA" DATOS QUE DAN FORMA [ARTE GENERATIVO] LA INNOVACIÓN DISRUPTIVA COMO VENTAJA COMPETITIVA EN LAS EMPRESAS DEL SECTOR CALZADO EN LA CIUDAD DE CUCUTA EVALUACIÓN DE LA INFLUENCIA DE LA MOLIENDA HÚMEDA EN EL DESEMPEÑO ESTRUCTURAL Y MECÁNICO DE PRODUCTOS CERÁMICOS CONFORMADOS POR EXTRUSIÓN INFLUENCIA DE LA ADICIÓN DE FIBRA COCO EN LA FORMULACIÓN DE PASTAS CERÁMICAS Y SU EFECTO EN EL COMPORTAMIENTO FÍSICO-MECÁNICO Y ESTRUCTURAL DISEÑO Y CONSTRUCCIÓN DE UNA INCUBADORA DE AVES DE BAJO CONSUMO ENERGÉTICO DISEÑO E IMPLEMENTACIÓN DE UN CONVERTIDOR DC/DC HÍBRIDO REALIMENTADO SIMULACIÓN DE UN SISTEMA DE CONTROL PID DE TEMPERATURA DE UN DINAMÓMETRO HIDRÁULICO IMPLEMENTADO EN EL SOFTWARE MATLAB-SIMULINK ® MÉTODO COMPUTACIONAL PARA LA VALORACIÓN AUTOMÁTICA DEL VOLUMEN VENTRICULAR IZQUIERDO EN ANGIOGRAFÍA POR RAYOS X. RESISTENCIA AL DESGASTE A ALTA TEMPERATURA DE RECUBRIMIENTOS DE CIRCONA-ALUMINA-CERIA OBTENIDOS POR PROYECCIÓN TÉRMICA POR LLAMA APLICACIÓN DEL BUSINESS MODEL CANVAS EN LA ELABORACIÓN DE MUEBLES DE OFICINA A PARTIR DE LA CASCARILLA DE ARROZ, IMPULSANDO LOS NEGOCIOS VERDES EN LA CIUDAD DE CÚCUTA, NORTE DE SANTANDER. PROPIEDADES TÉRMICAS Y TRIBOLÓGICAS DE RECUBRIMIENTOS DE CIRCONA-ALÚMINA OBTENIDOS POR PROYECCIÓN TÉRMICA POR LLAMA. MEJORAMIENTO EMPRESARIAL DE MIPYMES A TRAVÉS DEL USO DE UNA APLICACIÓN WEB COMO PRIMER PASO HACIA LA REVOLUCIÓN INDUSTRIAL 4.0 "SISTEMA FOTOVOLTAICO AUTONOMO PARA UN PROYECTO PRODUCTIVO DE DURAZNO EN ZONA NO INTERCONECTADA: CASO DE ESTUDIO" CLUSTER CV2: APLICACIÓN DE VISIÓN COMPUTACIONAL PARA IDENTIFICACIÓN ESPACIAL DE AGRUPAMIENTO DE DATOS REDUCCIÓN DE LA BRECHA DIGITAL A PARTIR DE LAS REDES INALÁMBRICAS EN LOS COLEGIOS PÚBLICOS DE CÚCUTA EVALUACIÓN DE LA PRODUCCIÓN DE BIOETANOL A PARTIR DE LA CASCARILLA DE ARROZ (Oryza sativa) PRETRATADA CON NaOH E HIDROLIZADA CON CELULASA ÁCIDA (CFB3S) CONVERTIDOR AC/DC SEMICONTROLADO COMO CARGADOR DE BATERÍAS PARA VEHÍCULOS. CONTROL EN LAZO CERRADO EN UN SISTEMA INALÁMBRICO DE POSICIONAMIENTO EN DECIMAS DE MILÍMETROS PARA UN MOTOR PASO A PASO. DESARROLLO DE PROJECT MANAGEMENT GAME VR (PMG-VR) COMO APOYO AL APRENDIZAJE DE LA GUÍA PMBOK PARA GERENTES DE PROYECTO RESISTENCIA A LA CORROSION DE RECUBRIMIENTOS DE Si/Zr/Ti SOBRE SUSTRATOS DE ALUMINIO AA2024-3 SINTERIZADOS VIA SOL-GE IMPLEMENTACIÓN DE UNA APLICACIÓN MÓVIL PARA LA REALIZACION DE LABORATORIOS EN EL AREA DE PROTECCIÓN DE SISTEMAS INFORMÁTICOS APLICANDO HERRAMIENTAS DE SEGURIDAD DIGITAL AERODYNAMICS DESIGN OF SMALL HORIZONTAL AXIS WIND TURBINE PROPIEDADES FÍSICAS Y MECÁNICAS DE BLOQUES H10 FABRICADOS EN EL HORNO HOFFMAN DE LA LADRILLERA OCAÑA APLICACIÓN DE LA CONEXIÓN REMOTA ENTRE PLC UNITRONICS Y SMARTPHONE EN LA EVOLUCIÓN TECNOLÓGICA DE LA AUTOMATIZACIÓN DE LOS PROCESOS DE LA INDUSTRIA LADRILLERA DE NORTE DE SANTANDER. REVISIÓN BIBLIOGRÁFICA: UNA MIRADA A LOS SISTEMAS DE DETECCIÓN Y DIAGNÓSTICO DE FALLOS EN EQUIPOS ESTACIONARIOS CRÍTICOS, CASO ESTUDIO: INTERCAMBIADORES DE CALOR SISTEMA DE MONITORIZACIÓN Y CONTROL DEL PROCESO DE LLENADO DE TANQUES DE DISTRIBUCIÓN DE AGUA POTABLE METODOLOGÍA PARA CONTROLAR UNA VÁLVULA DE COMBUSTIBLE DE UN MOTOR DE COMBUSTIÓN INTERNA UTILIZANDO UN MOTOR PASO A PASO IMPLEMENTACIÓN DE UN SISTEMA DE CONTROL PID PARA LA VELOCIDAD DE UN DINAMÓMETRO HIDRÁULICO UTILIZADO EN LA CARACTERIZACIÓN DE MOTORES DE COMBUSTIÓN INTERNA ALGORITMO PARA DETECCIÓN DE FALLAS Y SUAVIZADO DE DATOS DE UNA RED INALÁMBRICA DE SENSORES PARA MONITORIZACIÓN DE VARIABLES AMBIENTALES ANÁLISIS FRACTAL EN IMPRESIÓN DIAGNÓSTICA EN CASOS DE TRASTORNO NEURODEGENERATIVO TIPO ALZHEIMER ANÁLISIS FRACTAL DE LA INFLUENCIA DE LA DISTRIBUCIÓN DE REDES VIALES EN LAS VARIABLES DE TRÁNSITO EFECTO DEL ÁNGULO DE FUERZAS EXTERNAS EN LA DISTRIBUCIÓN DE TENSIONES DE LOS IMPLANTES DENTALES OSTEOINTEGRADOS APORTES DE LA INGENIERÍA MOLECULAR EN LAS VACUNAS TERAPÉUTICAS DEL VIRUS DEL PAPILOMA HUMANO EN MÉXICO FACTORES QUE INCIDEN EN LAS ESTRATEGIAS DE ARTICULACIÓN ENTRE EL PROGRAMA ADMINISTRACIÓN DE EMPRESAS Y EL SECTOR EMPRESARIAL DE CÚCUTA HABILIDADES MATEMATICAS PARA EL PROCESO DE FORMACIÓN EN LAS CIENCIAS CONTABLES DE LA UFPS-CUCUTA RESOLUCIÓN DE PROBLEMAS A TRAVÉS DE LAS TIC Y EL ENFOQUE METODOLÓGICO CPA EVALUACION DEL EFECTO INHIBIDOR DE LA ENZIMA POLIFENOL OXIDASA EN UNA SALSA DE AGUACATE (Persea americana) de la VARIEDAD HASS CONSTRUCCIÓN DEL CONCEPTO DE DERIVADA USANDO LA TI-VOYAGE 92 LA INGENIERÍA DIDÁCTICA COMO METODOLOGÍA DE INVESTIGACIÓN EN EL APRENDIZAJE DEL CÁLCULO DIFERENCIAS INCIDENCIA DEL PENSAMIENTO COMPLEJO EN LA TRANSVERSALIDAD DE LA GESTIÓN DEL CONOCIMIENTO EN LAS CIENCIAS ADMINISTRATIVAS Y ECONÓMICAS EFECTOS DE LA INGENIERÍA DIDÁCTICA EN EL APRENDIZAJE DEL CONCEPTO DE FUNCIÓN ESTUDIO DE LA MOJABILIDAD DE UNA SUPERFICIE HIDROFÓBICA INTELIGENTE ACTIVADA POR CAMBIOS EN EL pH DISEÑA DIGITAL UN ESCENARIO DE CREACIÓN DE CONTENIDOS PARA CANAL CAPITAL BIO-CONVERSIÓN DE AGUAS POST-CONSUMO PISCICOLA PARA LA PRODUCCIÓN DE BIOMASA ALGAL DE ALTO VALOR AGREGADO HERRAMIENTAS DE FABRICACIÓN DIGITAL COMO ESTRATEGIA DE INNOVACIÓN EDUCATIVA TIC EN LOS PROCESOS DE DISEÑO ARQUITECTÓNICO AULA INVERTIDA MEDIADA POR EL USO DE UN PORTAL DE APOYO A LA DOCENCIA EN UN CURSO DE MATEMÁTICAS ANÁLISIS DE COMPONENTES PRINCIPALES SOBRE INTELIGENCIAS MÚLTIPLES Y RENDIMIENTO ACADÉMICO EN ESTUDIANTES DE ESTRATOS BAJOS DE CÚCUTA LA GESTIÓN DE LAS COMUNICACIONES EN EL ÉXITO DE LOS PROYECTOS. CASO ESTUDIO: UNIVERSIDAD DE PROVINCIA PERCEPCIÓN DE LOS ESTUDIANTES DE UN PROGRAMA DE INGENIERÍA SOBRE LA MOVILIDAD ESTUDIANTIL Y SU IMPACTO EN LA FORMACIÓN INTEGRAL COMUNICACIÓN Y MEDIO AMBIENTE: LA TRADICIÓN ORAL COMO HERRAMIENTA PARA LA CONSTRUCCIÓN DE MEMORIA HISTÓRICA EN LA CUENCA DEL RÍO PAMPLONITA NECESIDADES TECNOLÓGICAS DE LA COMUNIDAD INVIDENTE DE LA UNIVERSIDAD DE PAMPLONA, SEDE VILLA DEL ROSARIO ANÁLISIS DE ÁCIDO FÓLICO EN ARROZ BLANCO POR CROMATOGRAFIA LIQUIDA ULTRA RAPIDA (UFLC)SITUACIÓN MIGRATORIA DE LA POBLACIÓN ASENTADA EN LAS COMUNAS 3, 4, 6 Y 7 DEL MUNICIPIO DE CÚCUTA DESDE EL ENFOQUE EN DERECHOS HUMANOS CONTEXTUALIZACIÒN EDUCATIVA EN LA FRONTERA: MEMORIAS, NARRATIVAS ORALES Y SUBJETIVIDADES DE LA POBLACIÒN MEDIACIÓN EN LAS PRÁCTICAS PEDAGÓGICAS A TRAVÉS DE LAS TIC ATENEO: ESTRATEGIA PARA DISMINUIR LA DESERCIÓN Y REPITENCIA DE ESTUDIANTES DE CICLO BÁSICO UNIVERSITARIO ESTABLECIMIENTO IN VITRO DE YEMAS AXILARES DE CEBOLLA DE BULBO (Allium cepa L.) MAQUINAS TURBOCOMPRESOR DE GAS NATURAL – MODELADO DE VIBRACIONES COMPORTAMIENTO DEL CONSUMIDOR DE PRODUCTOS EN LA OFERTA DE TRIBUS INDIGENAS CONCEPCIONES DE EDUCACIÓN A DISTANCIA Y MATEMATICA FINANCIERA DESDE UNA COMPRENSIÓN ONTO-HISTÓRICA EFECTO DE UNA DIETA A BASE DE PROTEÍNA NO CONVENCIONAL EN LA ETAPA DE ALEVINAJE DE CACHAMA BLANCA (Piaractus brachypomus) MODELACIÓN MATEMÁTICA CON APLICATIVOS WEB HACIA LA COMPRENSIÓN DEL CONCEPTO DE DERIVADA LA VIVIENDA DIGNA Y BARRERAS DE ACCESO A LA JUSTICIA: ESTUDIO DE CASO ANÁLISIS DE LAS REPRESENTACIONES SOCIALES DEL MEDIO AMBIENTE COMO SUJETO DE DERECHOS A PARTIR DE LA SENTENCIA T - 622 DE 2016 EN FUNCIONARIOS PÚBLICOS DE CORPONOR EN LA CIUDAD DE CÚCUTA THE IMPACT OF A CLASS PROJECT BASED ON INTERACTION WITH A NATIVE SPEAKER TO IMPROVE THE STUDENTS' LINGUISTIC AND CULTURAL COMPETENCE IN A FOREIGN LANGUAGE COURSE URBANOSCOPIO: PERCEPCIÓN DEL ESPACIO URBANO A TRAVÉS DE LA CATEGORIZACIÓN DE LA MALLA CURRICULAR DEL PROGRAMA DE ARQUITECTURA DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER PROCESO DE APRENDIZAJE DE LA MATEMÁTICA DESDE LA PERSPECTIVA DE LA NEUROEDUCACIÓN EN LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER HABILIDADES PARA LA VIDA EN JÓVENES UNIVERSITARIOS REFORMA RURAL INTEGRAL, UNA MIRADA AL MUNICIPIO DE FORTUL, ARAUCA 301 EL EMPRENDIMIENTO COMO VALOR AGREGADO DEL PROGRAMA DE ADMINISTRACIÓN DE EMPRESAS DE LA UFPS OCAÑA DISEÑO UN MODELO DE DIRECCIÓN ESTRATEGICA PARA EL INSTITUTO DE FORMACIÓN TEOLÓGICA HEBBRÓN – INFORTHEB FACTORES QUE AFECTAN LA PERDURABILIDAD EN LA EMPRESA LEÓN DISTRIBUCIONES DE LA CIUDAD OCAÑA, NORTE DE SANTANDER ANÁLISIS DE LA GENERACIÓN DE RENTAS PROPIAS POR EL MUNICIPIO DE OCAÑA EN EL PERIODO 2009-2017 COMPROMISO SOCIAL EN TORNO AL PROCESO DE COBRANZA DE LAS MULTAS DE TRÁNSITO DE LA CIUDAD DE OCAÑA A LOS INFRACTORES PROVENIENTES DE LA REGIÓN DEL CATATUMBO BUENAS PRÁCTICAS DE GOBERNANZA DE TI PARA LAS CAJAS DE COMPENSACIÓN FAMILIAR DEL NORORIENTE COLOMBIANO AFILIADAS A FEDECAJAS CAPACIDAD DE INNOVACIÓN DE LAS EMPRESAS APÍCOLAS COLOMBIANAS MEJORAMIENTO Y/O REDISEÑO DE PROCESOS ADMINISTRATIVOS PARA OPTIMIZAR EL ÁREA DE RRHH DE LA EMPRESA COOPERATIVA DE CAFICULTORES DEL CATATUMBO LTDA INFLUENCIA DE LAS TIC EN EL DESEMPEÑO DE LOS ESTUDIANTES DE ADMINISTRACIÓN EN LAS PRUEBAS DE SABER PRO 2017 PROTOTIPO DE SOFTWARE FUNCIONAL QUE PERMITA AUDITAR EN EL ÁREA DE RECURSOS HUMANOS DE LAS ENTIDADES DEL SECTOR SALUD EN LA SELECCIÓN DEL PERSONAL COMPARATIVO DE LA VOLATILIDAD TRIMESTRAL DEL ÍNDICE COLCAP EN EL PERIODO 2012-2017 METODOLOGÍA PARA LA EVALUACIÓN INTERNA DE UNA CADENA DE VALOR PREDICCIÓN MEDIANTE INTELIGENCIA ARTIFICIAL DE LA RECOMENDACIÓN DE HOTELES EN MONTEVIDEO EVOLUCION Y CAMBIOS EN EL TRATO DE LOS TRABAJADORES DENTRO DE LAS ORGANIZACIONES LA PRODUCTIVIDAD DEL VALOR AGREGADO (MPVA) Y LOS ESTILOS DE LIDERAZGO EN EL SECTOR MINERO DEL DEPARTAMENTO NORTE DE SANTANDER COLOMBIA LAS COMPETENCIAS LABORALES QUE REQUIERE EL SECTOR PRODUCTIVO: "DILEMA ENTRE LA TEORÍA Y LA PRÁCTICA COMPROMISO DE LOS CONTRIBUYENTES DEL MUNICIPIO DEL CARMEN CON EL IMPUESTO PREDIAL RESPONSABILIDAD SOCIAL EMPRESARIAL CON ENFOQUE MEDIOAMBIENTAL DE LAS EMPRESAS CARBONÍFERAS DE LA CIUDAD DE CÚCUTA IMPACTO DEL CONSUMO EN LOS COMERCIOS DE LA CIUDAD DE CÚCUTA. BAJO UN ESTUDIO DE CASOS DE LA MIGRACIÓN DE VENEZOLANOS EL TURISMO COMO CONTRIBUCIÓN AL CRECIMIENTO DEL PIB, PARA EL DESARROLLO DE LA ECONOMÍA DEL PAÍS LAS TIC COMO FACTOR DETERMINANTE DE INNOVACIÓN EN EL SECTOR TURÍSTICO EFECTOS SOCIO-ECONOMICOS DE LA CRISIS DE VENEZUELA EN CUCUTA Y SU SECTOR MANUFACTURERO CASO: CONFECCIONES Y CALZADO TASA MÍNIMA DE RENDIMIENTO REQUERIDA (TMRR) "MITO O REALIDAD" APLICACIÓN DE LA INDUSTRIA 4.0 EN LOS NEGOCIOS INTERNACIONALES CARACTERIZACIÓN DE ACTITUDES Y HABILIDADES EMPRENDEDORAS Y CAPACIDADES DE EMPRESARIALIDAD ENMARCADAS EN LA POLÍTICA DE CULTURA DEL EMPRENDIMIENTO DE LOS ESTUDIANTES Y DOCENTES EN LAS INSTITUCIONES EDUCATIVAS (IE) DEL MUNICIPIO DE SARDINATA, NORTE DE SANTANDER HEURÍSTICOS Y SESGOS COGNITIVOS EN LAS DECISIONES GERENCIALES: QUÉ SON Y CÓMO SE PUEDEN EVITAR ANÁLISIS DE SOSTENIBILIDAD DE SISTEMAS DE PRODUCCIÓN OVINO-CAPRINO ESTUDIO DE FACTIBILIDAD PARA LA EXPORTACIÓN DEL AGUACATE (persea americana) EN LA PRODUCCIÓN DEL MUNICIPIO BOCHALEMA, NORTE DE SANTANDER PRÁCTICAS DE RESPONSABILIDAD SOCIAL DE LAS EMPRESAS DE INGENIERÍA ELÉCTRICA EN NORTE DE SANTANDER TURISMO GASTRONÓMICO, UNA OPORTUNIDAD PARA EL DESARROLLO ECONÓMICO LOCAL DILEMAS BIOÉTICOS DEL PERSONAL DE SALUD Y VIVENCIAS DE PACIENTES EN LISTA DE ESPERA FRENTE A LA PRESUNCION LEGAL DE DONACIÓN RELACIÓN ENTRE EL NIVEL DE SOBRECARGA DEL CUIDADOR PRINCIPAL Y LA AGENCIA DE AUTOCUIDADO DEL PACIENTE DE CIRUGÍA CARDIACA EN UNA INSTITUCIÓN DE ALTA COMPLEJIDAD EN CÚCUTA FORMACIÓN PROFESIONAL PERTINENTE Y DE CALIDAD EN UN PROGRAMA DE SALUD: LOGROS Y BRECHAS INDICADORES BIOQUIMICOS INCIDENTES DURANTE EL ESFUERZO FISICO EN PATINADORES DE CARRERAS DEL DEPARTAMENTO DE NORTE DE SANTANDER DIAGNÓSTICO DE LAS CONDICIONES Y MEDIO AMBIENTE DE TRABAJO DEL LABORATORIO DE CERÁMICOS DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER, SEDE CÚCUTA IDENTIFICACIÓN DE LOS ESTILOS DE VIDA Y EL RIESGO CARDIOVASCULAR EN LOS COLABORADORES DE LA SEDE ADMINISTRATIVA COOMEVA EPS OFICINA CÚCUTA CONCORDANCIA ENTRE LA RELACIÓN GENÉTICA Y PROTEÓMICA DE AISLADOS CLÍNICOS Y AMBIENTALES DE Cryptococcus neoformans var. grubii EN CÚCUTA, COLOMBIA ACTIVIDAD FÍSICA E INTELIGENCIA EMOCIONAL: UN ESTUDIO COMPARATIVO EN ESTUDIANTES UNIVERSITARIOS DESAFIOS EN LA ADHERENCIA TERAPÉUTICA AL TRATAMIENTO ANTITUBERCULOSIS Y PLANES HACIA LA ELIMINACION DE LA ENFERMEDAD EN LA CIUDAD DE SAN JOSÉ DE CÚCUTA DETERMINANTES SOCIALES DE LA SALUD EN POBLACIÓN INMIGRANTE VENEZOLANA EN EL TERRITORIO DE CÚCUTA, NORTE DE SANTANDER, 2017-2018 CALIDAD DE VIDA EN POBLACIÓN INMIGRANTE VENEZOLANA EN EL TERRITORIO DE CÚCUTA, NORTE DE SANTANDER, 2017-2018 IMPACTO DE LA ESTRATEGIA CUIDANDO JUNTOS EN CUIDADORES DE PERSONAS CON DISCAPACIDAD RENOVACIÓN CONCEPTUAL DEL PRINCIPIO DE OPORTUNIDAD EN EL SISTEMA PENAL ACUSATORIO IMAGINARIOS SOCIALES DE PAZ E IMPLEMENTACIÓN NORMATIVA DE LA CÁTEDRA PARA LA PAZ A TRAVÉS DE LA PAZ APP EN INSTITUCIONES EDUCATIVAS PÚBLICAS EN CÚCUTA LINEAMIENTOS PEDAGÓGICOS PARA LA FORMACIÓN EN GESTIÓN AMBIENTAL DEL CONTADOR PÚBLICO, DESDE LA ACCIÓN DOCENTE" "APROXIMACIÓN TEÓRICA SOBRE LA CORRESPONDENCIA ENTRE LA FORMACIÓN DOCENTE Y LAS POLÍTICAS NACIONALES DE CALIDAD EDUCATIVA COMO BASES PARA UNA PEDAGOGÍA INFANTIL" UNIVERSIDAD FRANCISCO DE PAULA SANTANDER CUCUTA "APORTES TEÓRICOS CONCEPTUALES A LAS COMPETENCIAS PEDAGÓGICAS DE LOS FORMADORES OCUPACIONALES EN EL MARCO DE LA EDUCACIÓN NO FORMAL" MIGRACIÓN FRONTERIZA, MOVILIDAD SOCIAL, E IMPACTO EN LOS ASENTAMIENTOS HUMANOS. "Caso Talento, Municipio de San José de Cúcuta." INCLUSIÓN EDUCATIVA EN CONTEXTOS DE VIOLENCIA: ESTUDIO DE CASO, TIBÚ- COLOMBIA. GEOMETRIZACIÓN DE INDICADORES URBANOS COMO ESTRATEGIA PARA PRODUCCIÓN DE PROYECTOS DE ARQUITECTURA Y URBANISMO LA ARCILLA Y LA ARQUITECTURA REPRESENTATIVA DEL SECTOR CENTRO COMO ELEMENTOS PROPIOS DE LA IDENTIDAD DE SAN JOSÉ DE CÚCUTA. MEMORIA HISTÓRICA GRÁFICA DE LAS HUELLAS DEL CONFLICTO ARMADO EN NORTE DE SANTANDER. CAMINANDO POR LAS HUELLAS DEL DISEÑO GRÁFICO EN COLOMBIA. INCLUSIÓN SOCIO LABORAL DE PERSONAS CON DISCAPACIDAD INTELECTUAL, EN LAS EMPRESAS PRIVADAS DE CÚCUTA. DESDE LA PEDAGOGIA CRÍTICA LA FORMACIÓN EN CIUDADANIA: ESTUDIO DE CASO ESTUDIANTES DE LOS PROGRAMAS PERTENECIENTES A LA FACULTAD DE EDUCACIÓN ARTES Y HUMANIDADES DE LA U.F.P.S PRAXIS PEDAGÓGICA: UNA APROXIMACION TEORICA EN EL CONTEXTO DEL SUBSISTEMA DE EDUCACION BASICA, NIVEL PRIMARIA MUNICIPIO LA CEIBA ESTADO TRUJILLO, REPÚBLICA BOLIVARIANA DE VENEZUELA IMAGINARIOS DE CONFLICTO SOCIAL EN UN ASENTAMIENTO HUMANO DE LA ZONA METROPOLITANA DE CÚCUTA REPRESENTACIÓN MEDIÁTICA DE LOS MIGRANTES EN LA FRONTERA COLOMBO VENEZOLANA: ANÁLISIS DE LAS FRANJAS INFORMATIVAS DEL CANAL UNO Y CANAL TRO LA SUPERVISION EDUCATIVA DEL SUBSISTEMA DE EDUCACION BASICA VENEZOLANA MODELACIÓN MATEMÁTICA CON APLICATIVOS WEB HACIA LA COMPRENSIÓN DEL CONCEPTO DE DERIVADA EL RECONOCIMIENTO COMO POSIBILIDAD PEDAGÓGICA DESDE LA TEORÍA DE LAS REPRESENTACIONES SOCIALES DE GUERRA Y PAZ DE JÓVENES UNIVERSITARIOS CARACTERIZACIÓN DE LOS RESULTADOS DE LA PRUEBA SABER PRO 2017 EN LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER ESTRATEGIA DIDÁCTICA PARA FORTALECER LAS PRÁCTICAS EN LECTURA Y ESCRITURA DE LA UNVERSIDAD FRANCISCO DE PAULA SANTANDER: GUÍA ORIENTADORA ULISES ESTILO DE ENSEÑANZA Y APRENDIZAJE DEL PROGRAMA INGENIERÍA ELECTRÓNICA DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER RESPONSABILIDAD SOCIAL UNIVERSITARIA UN NUEVO ENFOQUE PARA EL DESARROLLO DE LA EDUCACION SUPERIOR EN COLOMBIA. ESTRATEGIA PARA INCENTIVAR EL APRENDIZAJE AUTÓNOMO: CASO CONCURSO NACIONAL DE INTEGRALES ALFABETIZACIÓN ESCOLAR Y LITERACIDAD: UNA LECTURA DESDE LA INVESTIGACIÓN ACCIÓN PEDAGÓGICA EDUCACION DE CALIDAD EN EL CATAUMBO: CARACTERIZACIÓN DEL DOCENTE DE CALIDAD CIUDADANÍA Y DESARROLLO HUMANO: UN ABORDAJE DESDE LA CARTOGRAFÍA SOCIAL DIAGNÓSTICO SOBRE LA PERCEPCIÓN Y EL USO DEL ESPACIO PÚBLICO DE LA CIUDAD DE CÚCUTA POR PARTE DEL COLECTIVO FEMENINO. CASO CALLE TRECE ENTRE AVENIDAS CERO Y QUINTA LAS DINÁMICAS URBANAS Y SU INCIDENCIA EN LA TRANSFORMACIÓN DEL TERRITORIO. LA BRECHA ENTRE LAS COMPETENCIAS DE LOS EGRESADOS DEL PROGRAMA DE INGENIERÍA DE SISTEMAS DE LAS UNIVERSIDADES OFICIALES DE NORTE DE SANTANDER Y EL EJERCICIO PROFESIONAL EN MATERIA DE GOBIERNO DE TI. FORMAS DE LA INFORMACION / LA CIENCIA COMO FUNDAMENTO PROYECTUAL INTELIGENCIA EMOCIONAL EN LA FORMACIÓN INICIAL DE DOCENTES CARTOGRAFÍA DE LAS PRACTICAS DE CRIANZA DE LAS SUBJETIVIDADES INFANTILES EMERGENTES EN LA CIUDAD DE CÚCUTA. ATENCIÓN PSICOEDUCATIVA A NIÑOS Y NIÑAS HOSPITALIZADOS POR ENFERMEDAD GENERAL DEL SERVICIO DE PEDIATRIA E.S.E H.U.E.M DESEMPEÑO CIENTIFICO DEL DOCENTE DE LA UNIVERSIDAD PÚBLICA COLOMBIANA ANÁLISIS DE LA SITUACIÓN SOCIAL FRENTE AL DESARROLLO DE INCENDIOS FORESTALES EN LA COMUNIDAD PERTENECIENTE A LAS VEREDAS SAN MIGUEL Y TEJA DE ÁBREGO, NORTE DE SANTANDER ANÁLISIS DE LOS ESTILOS DE DIRECCIÓN DE LAS MUJERES QUE DESEMPEÑAN CARGOS DE ALTA DIRECCIÓN EN LAS ENTIDADES DE ECONOMÍA SOLIDARIA EN LA CIUDAD DE OCAÑA, NORTE DE SANTANDER FACTORES DE ÉXITO DE EMPRENDIMIENTOS BENEFICIARIOS DE CAPITAL SEMILLA FONDO EMPRENDER EN COLOMBIA LA DIFICIL TAREA DE SER MADRE EN ESTUDIANTES UNIVERSITARIAS LA DISCAPACIDAD POR EL CONFLICTO ARMADO: UN CAMBIO DE VIDA PARA EL CUIDADOR PRINCIPAL CALIDAD DE VIDA Y FUNCIONALIDAD FAMILIAR EN PERSONAS CON HIPERTENSION ARTERIAL Y DIABETES MELLITUS DE CUCUTA PERCEPCIÓN DE LOS USUARIOS DEL COMPORTAMIENTO DE CUIDADO HUMANIZADO DEL PROFESIONAL DE ENFERMERÍA EN LAS UNIDADES DE CUIDADO INTENSIVO DE UNA ENTIDAD OFICIAL Y UNA ENTIDAD PRIVADA EN EL I SEMESTRE DE 2017 INFLUENCIA DE LOS METODOS CONTRASTE Y PLIOMETRICO SOBRE LA FUERZA EXPLOSIVA EN ETAPA PRECOMPETITIVA EN FUTBOLISTAS JUVENILES PERFIL SOCIODEMOGRÁFICO DEL ESTUDIANTE DE ENFERMERÍA ASOCIADO A SU CONOCIMIENTO Y ACTITUD FRENTE A LA DONACIÓN Y TRASPLANTE DE ÓRGANOS Y TEJIDOS. CONDICIÓN FÍSICA Y ACTIVIDAD FÍSICA DIRIGIDA MUSICALIZADA EN ESTUDIANTES DE LA UNIVERSIDAD DE PAMPLONA FACTORES MULTIDIMENSIONALES QUE INFLUYEN EN EL ESTADO DE SALUD DEL ADULTO MAYOR RETOS PARA EL FOMENTO DE LA EDUCACIÓN SEXUAL Y CONSTRUCCIÓN DE CIUDADANÍA EN EL MUNICIPIO DE SARDINATA BARRERAS DE ACCESO A LA JUSTICIA EN LA PRESTACION DE LOS SERVICIOS PUBLICOS DOMICILIARIOS - BARRIO LOS MANGOS – CÚCUTA – NORTE DE SANTANDER CÚCUTA ENTRE LA LEGALIDAD DEL LÍMITE Y LA ILEGALIDAD DE LA FRONTERA. EFECTO DEL PRETRATAMIENTO CON ULTRASONIDO EN LAS CINÉTICAS DE SECADO CONVECTIVO DEL BANANO (Musa paradisiaca sp). TORTUOSIDAD Y PERMEABILIDAD DE MATERIALES CERÁMICOS MESOPOROSOS DE CAOLÍN Y DIATOMITA EFECTO DE LA CONCENTRACIÓN DE ALMIDÓN EN LAS PROPIEDADES, MORFOLÓGICAS Y ESTRUCTURALES DE CERÁMICAS POROSAS A BASE DE ARCILLAS EXPANSIVAS. SIMULACIÓN Y CONSTRUCCIÓN DE LA SILLA DE RUEDAS CONVENCIONAL EN MATERIAL ECOLÓGICO DISEÑO DE SISTEMA AUTOMÁTICO DE CONTROL DE VELOCIDAD DE MOTOR BLDC APLICADO A MICROCENTRÍFUGA. SISTEMA DE INFORMACIÓN PARA AUTOEVALUACIÓN – SIAU EXTRACCIÓN DE CARACTERÍSTICAS DISCRIMINANTES EN IMÁGENES BIOMÉDICAS. ANÁLISIS DEL POTENCIAL TÉCNICO PARA LA PRODUCCIÓN DE ENERGÍA RENOVABLE A PARTIR DEL CUESCO DE PALMA EN NORTE DE SANTANDER CODIFICACIÓN MORFOLOGICA E HISTÓRICA DE LA ARQUITECTURA RELIGIOSA EN LA CIUDAD DE SAN JOSÉ DE CÚCUTA: CASO CATEDRAL DE SAN JOSÉ COMPETENCIAS RELEVANTES DE UN DIRECTOR DE GRUPO DE INVESTIGACIÓN EN LA UFPS, PARA SER EFICAZ EN SU ENTORNO, BUSCANDO ARTICULAR LA INVESTIGACIÓN CON EL DESARROLLO LOCAL, REGIONAL Y NACIONAL LA DEMOSTRACIÓN POR REDUCCIÓN AL ABSURDO UNA VÍA AL DESARROLLO DEL PENSAMIENTO MATEMÁTICO AVANZADO LA EFECTIVIDAD MATERIAL DE LA CONSULTA POPULAR EN LA ACTIVIDAD MINERA PARA LA PROTECCION DE LOS RECURSOS NARUTALES EN COLOMBIA EVALUACIÓN DE UN CONCETRADO PARA GANADO BOVINO A PARTIR DE QUERATINA EXTRAÍDA DEL SUBPRODUCTO (PLUMAS DE POLLO) COMPLEMENTADO CON PROTEÍNA DE SOYA (Glycine max) Y MAÍZ (Zea mayz). EVALUACIÓN DEL TEST DE TETRAZOLIO COMO MÉTODO PARA DETERMINAR LA VIABILIDAD DE SEMILLAS DE Glycine max. INDUCCIÓN DE POLIPLOIDIA EN KALANCHOE DAIGREMONTIANA RAYM.-HAMET & H.PERRIER (CRASSULACEAE) TOXICIDAD DE LAS AGUAS RESIDUALES PISCÍCOLAS SOBRE EL CULTIVO DE Scenedesmus sp. CAPACITAR EN EDUCACIÓN ADMINISTRATIVA Y FINANCIERA PRODUCTORES DE OVINOS Y CAPRINOS DE ASOVICAN (ASOCIACIÓN DE OVINOS Y CAPRINOS DEL NORTE DE SANTANDER) FITODEPURACIÓN DE AGUAS RESIDUALES CON UNA PLANTA EPÍFITA DE BOSQUE SECO TROPICAL (Tillandsia flexuosa ) VIABILIDAD DE INVERSIÓN EN EL MERCADO DE VALORES DE LAS EMPRESAS Y PERSONAS NATURALES RADICADOS EN ZONA DE FRONTERA NORORIENTAL, CON EL FIN DE OBTENER MEJORES BENEFICIOS ECONÓMICOS QUE CONTRIBUYAN AL DESARROLLO REGIONAL PERFIL COMPETITIVO DE LA INDUSTRIA DEL BLUE JEANS EN LA ECONOMÍA DE CÚCUTA SECTOR AGRÍCOLA EN NORTE DE SANTANDER Y EL MERCADO ASIÁTICO CARACTERIZACIÓN DEL SECTOR MIPYMES FORMAL E INFORMAL DE LA CIUDAD DE SAN JOSÉ CÚCUTA ANALISIS DEL COMPORTAMIENTO DE LAS FINANZAS PÚBLICAS EN SAN JOSÉ DE CÚCUTA DEL 2015-2017. APUESTAS COMPETITIVAS PARA EL FOMENTO DE LA PRODUCTIVIDAD DE LOS PRODUCTORES DE AGUACATE DEL MUNICIPIO DE BOCHALEMA, NORTE DE SANTANDER. USO DE SOFTWARE CONTABLE EN EL SECTOR COMERCIAL DE AUTOPARTES DEL MUNICIPIO DE SAN JOSE DE CÚCUTA MEDIDAS DE MITIGACIÓN Y ADAPTACIÓN SOBRE LAS EMISIONES DE GASES EFECTO INVERNADERO EN EL SECTOR TEXTIL DE NORTE DE SANTANDER ENFOCADAS AL COMERCIO INTERNACIONAL. EL TRABAJO SOCIAL DESDE LAS REPRESENTACIONES DE LOS ESTUDIANTES DE LICENCIATURA EN MATEMÁTICAS DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER ANÁLISIS DE LAS REPRESENTACIONES SOCIALES DEL MEDIO AMBIENTE COMO SUJETO DE DERECHOS A PARTIR DE LA SENTENCIA T - 622 DE 2016 EN FUNCIONARIOS PÚBLICOS DE CORPONOR EN LA CIUDAD DE CÚCUTA . ANALISIS DE LA TRANSCULTURACIÓN Y ADAPTACIÓN DE LOS INMIGRANTES VENEZOLANOS EN EL MUNICIPIO DE SAN JOSÉ DE SAN JOSÉ DE CÚCUTA. REALIDAD FRONTERIZA E IMPACTO SOCIAL DE LA MIGRACIÓN DE POBLACIÓN VENEZOLANA EN EL MUNICIPIO DE SAN JOSÉ DE CÚCUTA. (2016-2018) LAS ACTITUDES HACIA LAS MATEMATICAS EN ESTUDIANTES DE EDUCACION MEDIA: UN INSTRUMENTO PARA SU MEDICIÓN ESTRATEGIA DE INFORMACIÓN, EDUCACIÓN, COMUNICACIÓN PARA INCENTIVAR EL USO DE LAS TIC EN EL SEMILLERO DE INVESTIGACIÓN EN CIENCIAS SOCIALES FALS BORDA DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER DE LA CIUDAD DE SAN JOSÉ DE CÚCUTA EN EL AÑO 2018 SECUENCIA DIDÁCTICA PARA LA COMPRENSIÓN LECTORA DEL LENGUAJE ALGEBRAICO EN ESTUDIANTES DE GRADO SÉPTIMO INCLUSION DE LA POBLACION LGBTI DESDE LA DIVERSIDAD DE GÉNERO, ORIENTACIÓN E IDENTIDAD SEXUAL . CULTURA CIUDADANA Y PRÁCTICA DEMOCRÁTICA: UN ANÁLISIS DESDE CENTRO DE CONVIVENCIA CIUDADANA DE CÚCUTA IDONEIDAD DEL TÉRMINO "SORDOMUDOS" EN LA LEGISLACIÓN COLOMBIANA AL REFERIRSE A LA POBLACIÓN CON DISCAPACIDAD AUDITIVA VIOLENCIA SIMBÓLICA BASADA EN GÉNERO EN ESTUDIANTES CISGÉNERO, DEL PROGRAMA DE INGENIERÍA CIVIL, SEXTO SEMESTRE, DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER. ESTRATEGIA DE COMUNICACIÓN PARA LA VISIBILIZACIÓN DE LA MARCA ASOCIACIÓN CHICAS F - LA FORTALEZA, COMUNA 8 DE SAN JOSÉ DE CÚCUTA DISEÑO DE MODELO ARQUITECTÓNICO PARA CENTRO AGROECOLÓGICO EN CLIMA TROPICAL CÁLIDO: CASO ASENTAMIENTO LA FORTALEZA, SAN JOSÉ DE CÚCUTA, NORTE DE SANTANDER ANÁLISIS DE LAS ACTITUDES Y COMPORTAMIENTOS DEL NORTE SANTANDEREANO HACIA LOS INMIGRANTES VENEZOLANOS REPRESENTACIONES SOCIALES DEL TRABAJO INFORMAL DE LOS VENDEDORES EN LA COMUNA UNO Y CINCO DE CÚCUTA DERECHOS FUNDAMENTALES INNOMINADOS: EVOLUCIÓN, CONCEPTO Y APLICACIÓN. LA TEORIA DEL RIESGO PARA LA IMPUTACION DEL DAÑO EN LA RESPONSABILIDAD CIVIL EXTRACONTRACTUAL: CASO DE RITA SABOYA CABRERA Y OTROS CONTRA CONDENSA S.A. SISTEMAS CONSTRUCTIVOS PREFABRICADOS CON MATERIALES DE LA REGIÓN CON ENFOQUE SOSTENIBLE PARA LA CONSTRUCCIÓN DE VIVIENDAS ECONÓMICAS Y DE CALIDAD HABITACIONAL EN CÚCUTA. ESTRATEGIA DE MARKETING SOCIAL PARA LA PROMOCIÓN DE DERECHOS HUMANOS EN VÍCTIMAS DEL CONFLICTO ARMADO EN NORTE DE SANTANDER, 2018 RESIGNIFICACIÓN DEL RIO CATATUMBO TIBÚ – LA GABARRA: CRÓNICAS WEB PARA LA RECONSTRUCCIÓN DE MEMORIA HISTÓRICA A TRAVÉS DE LA TRADICIÓN ORAL IDENTIFICACIÓN DE MENÚ TÍPICO GRAMALOTERO PROSPECTIVA ESTRATÉGICA DESDE LA COMUNICACIÓN DIGITAL 2018 – 2020 PARA LA ASOCIACIÓN LA ASOCIACIÓN CHICAS F DE LA COMUNA 8 DE SAN JOSÉ DE CÚCUTA OBJETO VIRTUAL DE APRENDIZAJE (OVA), PARA LA ENSEÑANZA DEL INGLÉS EN NIÑOS DE PREESCOLAR Y/O TRANSICIÓN DE LA ESCUELA SAN VICENTE DE PAÚL, DE LA CIUDAD DE CÚCUTA CONTEXTO DEL USO DE LOS MEDIOS PUBLICITARIOS DE LA AVENIDA 0 ENTRE CALLE 2 Y 18 DE SAN JOSÉ DE CÚCUTA SEMANTICA DE LOS TÉRMICOS GASTRONOMICOS EN LA COCINA TRADICIONAL EN LOS SANTANDERES ANÁLISIS HISTÓRICO DE LA INCLUSIÓN EDUCATIVA DESDE LA PERSPECTIVA DEL MODELO PRAXEOLÓGICO DISEÑO E IMPLEMENTACIÓN DE PROCESOS DE EMPODERAMIENTO A TRAVÉS DEL PLAN DE COMUNICACIÓN ESTRATÉGICA 2018 – 2020 PARA LA ASOCIACIÓN LA ASOCIACIÓN CHICAS F DE LA COMUNA 8 DE SAN JOSÉ DE CÚCUTA ACCIONES Y CONCEPTOS DE LA COMUNICACIÓN PARA EL CAMBIO SOCIAL EN LAS ONG'S DEL DEPARTAMENTO NORTE DE SANTANDER 2018 RECONSTRUCCIÓN DE LA MEMORIA HISTÓRICA DEL CULTIVO TRADICIONAL DEL TRIGO EN MUTISCUA, NORTE DE SANTANDER. ESTRATEGIAS DE AFRONTAMIENTO Y ORIENTACIÓN SUICIDA EN ADOLESCENTES DE UN COLEGIO DE LA COMUNA 7 EN LA CIUDAD DE CÚCUTA SIGNIFICADO DE LA VENTILACIÓN MECÁNICA PARA LOS FAMILIARES DE PACIENTES QUE ESTUVIERON HOSPITALIZADOS EN LA UNIDAD DE CUIDADOS INTENSIVOS DE LA CLÍNICA MEDICAL DUARTE DURANTE EL SEGUNDO TRIMESTRE DE 2018 HALLAZGO DE Cryptococcus spp. A PARTIR DE AISLADOS AMBIENTALES DE Acanthamoeba spp. DE LA CIUDAD DE CÚCUTA, NORTE DE SANTANDER TIEMPO DE ESTIRAMIENTO ADECUADO EN LOS MUSCULOS ISQUIOTIBIALES Y SU EFECTIVIDAD EN LA GANANCIA DE ARCOS DE MOVILIDAD UTILIZANDO LA TECNICA SOSTENER RELAJAR EN ADULTOS JOVENES SANOS VIVENCIAS FRENTE AL ESTIGMA DE LA MATERNIDAD EN ADOLESCENTES, ASISTENTES A LA E.S.E HOSPITAL LOCAL DEL MUNICIPIO DE LOS PATIOS EN EL SEGUNDO SEMESTRE DE 2018 SISTEMAS DE INFORMACIÓN PARA LA GESTIÓN DE PROYECTOS DE OBRAS CIVILES PATRONES EN MOSAICOS Y TESELADOS DESDE COMPOSICIONES GEOMÉTRICAS SÍNTESIS Y CARACTERIZACIÓN DE ZEOLITAS A PARTIR DE CENIZAS VOLANTES PROVENIENTES DE LA COMBUSTIÓN DEL CARBÓN EN LA TERMOELÉCTRICA TERMOTASAJERO S.A.S POR EL MÉTODO DE HIDROGEL ELABORACIÓN Y ANÁLISIS DE UN ABONO APARTIR DE DIATOMEAS RECICLADAS, CARBOXIMETILCELULOSA Y FECULA DE MAIZ EN MEZCLA CON DISTINTAS CONCENTRACIONES DE NPK. PLAN DE NEGOCIO PARA LA PREPARACIÓN Y COMERCIALIZACIÓN DE PRODUCTOS DE REPOSTERIA A BASE DE FRUTAS DE LA REGIÓN EN EL MUNICIPIO DE CHITAGA NORTE DE SANTANDER ELABORACIÓN DE UNA GOMITA MASTICABLE A PARTIR DE PECTINA CITRICA FORTIFICADA CON CARBONATO DE CALCIO Y VITAMINA D DESARROLLAR LA CÁTEDRA 'TEORÍA DE LA COMUNICACIÓN I' DEL PROGRAMA DE COMUNICACIÓN SOCIAL DE LA UNIVERSIDAD DE PAMPLONA - CAMPUS VILLA DEL ROSARIO EMPLEANDO LA SERIE ANIMADA 'LOS SIMPSON' COMO HERRAMIENTA MEDIADORA . DETERMINACIÓN DE LA CULTURA DE RECICLAJE DE PLÁSTICO PET DE LOS HABITANTES Y ORGANIZACIONES DE OCAÑA ANÁLISIS DE PATOLOGÍAS ORIGINADAS EN LAS PERSONAS DEL MUNICIPIO DE OCAÑA NORTE DE SANTANDER A PARTIR DEL USO DE SISTEMAS COMPUTACIONALES SEGURIDAD INFORMÁTICA EN LA REGIÓN CATATUMBO: UNA REALIDAD QUE DEBE VIVIR TODO SISTEMA OPERATIVO DETERMINACIÓN DE LA CULTURA DE RECICLAJE DE PLÁSTICO PET DE LOS HABITANTES Y ORGANIZACIONES DE OCAÑA ANÁLISIS DE PATOLOGÍAS ORIGINADAS EN LAS PERSONAS DEL MUNICIPIO DE OCAÑA NORTE DE SANTANDER A PARTIR DEL USO DE SISTEMAS COMPUTACIONALES ANÁLISIS DE EMPRENDIMIENTO EMPRESARIAL EN LOS ESTUDIANTES DE CONTADURÍA PÚBLICA DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER OCAÑA PARADIGMAS DE LA EVOLUCIÓN DE LA PROFESIÓN CONTABLE: HISTORIA CONTADA EN LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER-OCAÑA FOOD MONITOR ESTUDIO DEL PENSAMIENTO TRIÁDICO EN INGENIERÍA DE SISTEMAS DESCRIPCIÓN DE LA ACTITUD DE LOS MICROEMPRESARIOS OCAÑEROS FRENTE A LAS NIIF. DISEÑO DE PRODUCTO TURISTICO DEL MUNICIPIO DE ABREGO NORTE DE SANTANDER, COLOMBIA DISEÑO DE PRODUCTO TURISTICO DEL MUNICIPIO DE LA PLAYA DE BELÉN NORTE DE SANTANDER, COLOMBIA ANÁLISIS DE LOS DERECHOS FUNDAMENTALES DEL ADULTO MAYOR PRIVADO DE LA LIBERTAD EN EL INSTITUTO NACIONAL PENITENCIARIO Y CARCELARIO (INPEC), DEL MUNICIPIO DE OCAÑA NORTE DE SANTANDER PROYECTO DE EXTENSIÓN SOLIDARIO: "FELICIDAD SIN FRONTERAS" DISEÑO DE UN PROTOTIPO DE INVERNADERO AUTOMATIZADO POR MEDIO DE UN MICRO CONTROLADOR ARDUINO CON EL FIN DE SIMULAR LOS FACTORES QUE INFLUYEN EN EL CRECIMIENTO DE UN CULTIVO DISEÑAR UN SISTEMA DE SEGURIDAD QUE SE ADAPTE EN LA CERRADURA MANUAL DE SOBREPONER UTILIZANDO UN MÓDULO DE RECONOCIMIENTO DE HUELLA DIGITAL, CON LA FINALIDAD DE TENER MAYOR CONTROL DEL ACCESO DE LAS PERSONAS DISEÑO DE PRODUCTOS TURÍSTICOS CON FINES DE APROVECHAMIENTO DEL POTENCIAL RELIGIOSO Y CULTURAL DEL MUNICIPIO DE RÍO DE ORO, CESAR DETERMINAR LA COMPRENSIÓN LECTORA DE LOS ESTUDIANTES DE CONTADURÍA PÚBLICA DE LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER OCAÑA LA ECONOMÍA IMPUESTA EN DOS MUNICIPIOS TESTIGOS DEL CONFLICTO ESTRATEGIAS PEDAGÓGICAS A LA EDUCACIÓN A PERSONAS EN CONDICIÓN DE DISCAPACIDAD AUDITIVA EN LA UNIVERSIDAD FRANCISCO DE PAULA SANTANDER-OCAÑA PROFUNDIZACIÓN DEL IMPACTO DE LA INFORMALIDAD: REALIDADES EMPRESARIALES DE LOS SALONES DE BELLEZA MOTOTAXISMO EN LA CIUDAD DE OCAÑA TENIENDO EN CUENTA LOS PUNTOS PRINCIPALES PARA DETERMINAR LA CONTAMINACIÓN ATMOSFÉRICA A TRAVÉS DE FACTORES DE EMISIÓN. CARACTERIZACIÓN DE LOS LODOS RESIDUALES EN TIEMPO DE VERANO GENERADOS EN EL PROCESO DE POTABILIZACIÓN DEL AGUA EN LA EMPRESA DE SERVICIOS PÚBLICOS DE OCAÑA ESPO S.A IMPLEMENTACIÓN PEDAGÓGICA A LOS ESTUDIANTES DE EDUCACIÓN MEDIA, DE LOS GRADOS 11°, EN LAS INSTITUCIONES EDUCATIVAS DEL MUNICIPIO DE ABREGO, NORTE DE SANTANDER, EN CUANTO AL APRENDIZAJE DE LOS DEBERES Y DERECHOS CON RELACIÓN A LOS MECANISMOS DE PROTECCIÓN CONSAGRADOS EN LOS ARTÍCULOS 23, 86 Y 88 DE LA CONSTITUCIÓN POLÍTICA DE COLOMBIA. ANÁLISIS DE LA DIRECCIÓN DEL CHORRO INYECTADO QUE INCIDE SOBRE LAS CUCHARAS, MEDIANTE LA ESTRUCTURA DE MEDICIÓN, PARA LA OPTIMIZACION DE FUERZA Y POTENCIA EN UNA MICROTURBINA PELTON PROPUESTA DE DISEÑO DE UNA MICROTURBINA MICHELL-BANKI EN EL SECTOR LA PRADERA OCAÑA, NORTE DE SANTANDER CONTROL, PROTECCIÓN Y REGULACIÓN DE LOS VANT EN COLOMBIA PENSAMIENTO TRIADICO Y RENDIMIENTO ACADEMICO EN ESTUDIANTES DE INGENIERIA DE SISTEMAS RESPONSABILIDAD DE LA ADMINISTRACIÓN LOCAL FRENTE A LOS IMPACTOS SOCIALES QUE PRODUCE LA EXPANSIÓN URBANA INFORMAL EN EL BARRIO FUNDADORES EN EL MUNICIPIO DE OCAÑA DESAFIOS Y OBSTACULOS DEL SECTOR INDUSTRIAL PARA LA GENERACIÓN DE EMPLEO EN OCAÑA SIMULACIÓN CDF TURBINA BANKI-MICHELL FTALATOS: REVISIÓN DE EFECTOS ADVERSOS CAUSADOS EN LA SALUD HUMANA Y EL MEDIO AMBIENTE COMPORTAMIENTO DEL PETFE Y POLICARBONATO PARA UN MATERIAL EFICIENTE EN CONSTRUCCIONES ANÁLISIS Y REVISIÓN DE LOS POLÍMEROS TERMOPLÁSTICOS UTILIZADOS EN LAS VÍAS Y EDIFICACIONES MODERNAS ADHESIVOS VERDES, REVISION DE UNA TECNOLOGIA INCORPORACION DE CENIZAS VOLANTES EN LOS PROCESOS DE FABRICACION DEL CEMENTO Y PRODUCTOS CERÁMICOS DE CONSTRUCCION EVALUANDO SUS PROPIEDADES ESTRUCTURALES Y MECÁNICAS: UNA REVISION DE LITERATURA DISEÑO E IMPLEMENTACIÓN DE LA RUTA AGROTURISTICA PARA EL MUNICIPIO DE GRAMALOTE APLICACIÓN DE POLÍMEROS EN LA ESTRUCTURA DEL PAVIMENTO ASFÁLTICO COMO ALTERNATIVA SOSTENIBLE PARA LA DISMINUCIÓN DE RESIDUOS PLÁSTICOS. UNA REVISIÓN DE LITERATURA REPRESENTACIONES SOCIALES DE EMPRESARIOS COLOMBIANOS, RESPECTO A LA ECONOMÍA EN LA FASE DE POSCONFLICTO DISEÑO DE SISTEMA AUTOMÁTICO DE CONTROL DE VELOCIDAD DE MOTOR BLDC APLICADO A AGITADOR DE ÓRBITA MODULAR DESARROLLO DE PELICULAS EN BASE DE NANOCELULOSA Y QUITOSAN: UNA REVISIÓN DESARROLLO DE PROTOTIPO DE ORTESIS PARA MIEMBRO SUPERIOR POR IMPRESIÓN 3D ; TOPICS Biological Physics (BIP) Gastronomy and Tourism (GT) Medical Physics (MEP) Arts and Culture Studies (ACS) Mathematical physics (MAP) Health and Sport Sciences (HSS) Chemical physics and physical chemistry (CHP) Pedagogical, Didactic Dractices and Educational Management (PDPEM) Computational science (CMSD) Social Sciences, and Communication (SSC) Electronics and devices Social Studies, Politics, and Law (SSPL) Instrumentation and measurement (IAM) Business, Management, and Finance (BMF) Education and communication (EAC) International Relations and Economics (IRE) Technology development and innovation (TDI) Education, Language, Literature, and Linguistics (ELLL) Environmmental and earth science (EES) Humanities Sciences, and Communication (HSC) ; PARTICIPATING INSTITUTIONS Universidad Francisco de Paula Santander - UFPS Fundación de Estudios Superiores Comfanorte - FESC Universidad Francisco de Paula Santander seccional Ocaña - UFPSO Escuela Superior de Administración Pública - ESAP Servicio Nacional de Aprendizaje - SENA - CEDRUM Universidad Nacional Abierta y a Distancia - UNAD Corporación Universitaria Minuto de Dios - UNIMINUTO Instituto Superior de Educación Rural - ISER Servicio Nacional de Aprendizaje - SENA - CIES Universidad de Pamplona - UNIPAMPLONA Universidad Santo Tomás - USTA Universidad de Santander - UDES Universidad Simón Bolívar - UNISIMÓN Universidad LIBRE Sede Cúcuta- UNILIBRE ; INTERNATIONAL SCIENTIFIC COMMITTEE •PhD María Judith Percino Zacarías Group of Polymers of the Chemical Center of the Benemérita Universidad Autónoma de Puebla - México •PhD Julio Omar Giordano Cornell University - USA •PhD Danae Duana Avila Universidad Autónoma del Estado de Hidalgo - México •PhD Manuel Eduardo Albán Gallo Universidad Tecnológica Equinoccial - Ecuador •PhD Manuel Enrique Bermudez University of Florida - USA •PhD Modesto Graterol Rivas Universidad del Zulia - Venezuel •PhD Verónica Teresa Guerra Guerrero Universidad Católica de Maule - Chile •PhD (c) Ely Dannier V. Niño Universidad Politécnica de Madrid - España ; NATIONAL SCIENTIFIC COMMITTEE •Judith Del Pilar Rodriguez Tenjo Universidad Francisco De Paula Santander – UFPS •Ender José Barrientos Monsalve Fundación de Estudios Superiores Comfanorte - FESC •Torcoroma Velásquez Pérez Universidad Francisco De Paula Santander seccional Ocaña – UFPSO •Martha Lucia Pinzon Bedoya Universidad de Pamplona - UNIPAMPLONA •Yesenia Campo Vera Instituto Superior De Educación Rural (ISER) •Valmore Bermudez Universidad Simón Bolivar - UNISIMON •Cindy Lizeth Niño Parada Universidad Santo Tomas - USTA •Jorge Alexander Rubio Parada Universidad Santo Tomas - USTA ; UNIVERSIDAD FRANCISCO DE PAULA SANTANDER UFPS Jhan Piero Rojas Suarez Judith Del Pilar Rodriguez Tenjo Olga Marina Vega Angarita Liliana Marcela Bastos Osorio Gladys Adriana Espinel Mawency Vergel Ortega Giovanni Mauricio Baez Sandoval Gloria Esperanza Zambrano Plata Jessica Lorena Leal Pabón Marling Carolina Cordero Díaz UNIVERSIDAD FRANCISCO DE PAULA SANTANDER SECCIONAL OCAÑA UFPSO Torcoroma Velasquez Perez Ivette Carolina Flórez Picón UNIVERSIDAD DE SANTAN DER UDES Lesley Fabiola Bohorquez ESCUELA SUPERIOR DE ADMINISTRACIÓN PÚBLICA ESAP Henry Caamaño Rojas SERVICIO NACIONAL DE APRENDIZAJE SENA CEDRUM Liana Carolina Ovalles Zulmary Carolina Nieto CORPORACIÓN UNIVERSITARIA MINUTO DE DIOS UNIMINUTO Yan Carlos Ureña Villamizar José Alberto Cristancho INSTITUTO SUPERIOR DE EDUCACIÓN RURAL ISER Yesenia Campo Vera UNIVERSIDAD SIMÓN BOLÍVAR UNISIMON Mauricio Sotelo Valmore Bermudez Marcela Flórez Romero Yurley Karime Hernández Peña SERVICIO NACIONAL DE APRENDIZAJE SENA CIES Wilmer Guevara UNIVERSIDAD SANTO TOMÁS USTA Cindy Lizeth Niño Parada Jorge Alexander Rubio Parada UNIVERSIDAD NACIONAL ABIERTA Y A DISTANCIA UNAD Alexander Suarez Universidad de Pamplona UNIPAMPLONA Oscar Gualdron Guerrero Martha Lucia Pinzon Bedoya FUNDACIÓN DE ESTUDIOS SUPERIORES COMFANORTE FESC Karla Yohana Sanchez Mojica

ANALISIS IMPLEMENTASI PERNYATAAN STANDAR AKUNTANSI PEMERINTAH (PSAP) NOMOR 07 (AKUNTANSI ASET TEPAT) DI SEKRETARIAT DAERAH PEMERINTAH KABUPATEN SANGGAU" Fajri Agustiandi Jurusan Akuntansi S1 Fakultas Ekonomi dan Bisnis Universitas Tanjungpura This study aims to determine how the implementation of Statement Governmental Accounting Standards (PSAP) No. 07 (Accounting Fixed Assets) in the Secretariat Regional Government Sanggau, and the factors that influence has not been the implementation Statement Government Accounting Standards (PSAP) No. 07 (Accounting Fixed Assets) in Secretariat Regional Government Sanggau. To realize good governance (good goverment) needed accountability and transparency from government institutions in carrying out its duties and functions to the public. The fixed assets are the largest component in most government entities, and therefore needs to be managed properly start recording until the maintenance and sustainability of the item. And depreciation is a necessary means so that the information provided more accountability and up to date, so it can be used as an indicator of policy makers with regard to fixed assets.The method used in this research is descriptive method. The author uses research techniques library (library reasearch) and field research (field research) in the form of Statament of Government Accounting Standard No. 07, Government Regulation No. 71 Year 2010 and the Technical Bulletin No. 05.The results of this study indicate that Secretariat Regional Government Sanggau yet fully adopted Statement Government Accounting Standard No. 71, but has carried out the process of classification, recognition and registration in accordance with the Statement Government Accounting Standard No. 07 of the Government Regulation No. 71 of 2010, but has not specified the accumulated value depreciation, so that the value recorded in the balance sheet and the inventory report is just the first time the value of fixed assets acquired. Keywords: Fixed assets, Statement Government Accounting Standard (PSAP) No. 07, Depreciation "Analisis Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau" ABSTRAK Penelitian ini bertujuan untuk mengetahui bagaimana implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tetap) di Sekretariat Daerah Pemerintah Kabupaten Sanggau, serta faktor-faktor yang mempengaruhi belum diterapkannya Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tetap) di Sekretariat Daerah Pemerintah Kabupaten Sanggau. Untuk mewujudkan tata kelola pemerintahan yang baik (good goverment) diperlukan adanya akuntabilitas dan transparansi dari Instansi Pemerintah dalam melaksanakan tugas dan fungsinya kepada masyarakat. Aset tetap merupakan komponen terbesar pada sebagian besar entitas pemerintah, dan oleh karena itu perlu dikelola dengan baik mulai pencatatan hingga pemeliharaan dan keberlangsungan dari aset tetap tersebut. Dan penyusutan adalah suatu cara yang diperlukan agar informasi yang diberikan lebih akuntabilitas dan up to date, sehingga dapat digunakan sebagai indikator pembuat kebijakan berkenaan dengan aset tetap. Metode yang digunakan dalam penelitian ini adalah metode deskriptif. Penulis menggunakan teknik penelitian perpustakan (library reasearch) dan penelitian lapangan (field research) berupa Pernyataan Standar Akuntansi Pemerintah Nomor 07, Peraturan Pemerintah Nomor 71 Tahun 2010 dan Buletin Teknis Nomor 05. Hasil penelitian ini menunjukkan bahwa Sekretraiat Daerah Pemerintah Kabupaten Sanggau belum sepenuhnya menerapkan Pernyataan Standar Akuntansi Pemerintah Nomor 71 namun telah melaksanakan proses pengklasifikasian, pengakuan dan pencatatan sesuai dengan Pernyataan Standar Akuntansi Pemerintahan Nomor 07 dari Peraturan Pemerintah Nomor 71 tahun 2010, akan tetapi belum dicantumkan nilai akumulasi penyusutan, sehingga nilai yang tercatat di neraca dan laporan inventaris hanyalah nilai pertama kali aset tetap diperoleh. Kata kunci : Aset tetap, Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, Penyusutan 1. Latar Belakang Dalam mewujudkan tata kelola pemerintahan yang baik (good goverment) diperlukan adanya akuntabilitas dan transparansi dari Instansi Pemerintah dalam melaksanakan tugas dan fungsinya kepada masyarakat.Dengan adanya akuntabilitas, setiap kegiatan dan hasil akhir atas kegiatan pemerintahan harus dapat dipertanggung jawabkan, serta memberikan hal positif kepada masyarakat sebagai wujud dari suatu negara maupun daerah.Salah satu media yang digunakan dalam mewujudkan pemerintahan yang baik adalah menyajikan laporan keuangan yang handal dan dapat dipertanggung jawabkan.Dan salah satu bagian yang terdapat dalam laporan keuangan adalah aset tetap. Laporan keuangan pada hakikatnya merupakan sebuah alat unutk pertanggungjawaban sebuah entitas atas pengelolaan sumber daya ekonomi yang dimiliki.Untuk dapat menghasilkan laporan keuangan yang relevan, handal, dan dapat dipercaya, pemerintah daerah harus memiliki sistem akuntansi yang handal.Sistem akuntansi yang lemah menyebabkan pengendalian intern lemah dan akhirnya laporan keuangan yang dihasilkan juga kurang handal dan kurang relevan untuk pembuatan keputusan. Selain sistem akuntansi yang handal, dalam hal pelaksanaan otonomi daerah dan desentralisasi, maka diperlukan Standar Akuntansi Keuangan Pemerintah Daerah atau secara lebih luas Standar Akuntansi Keuangan Sektor Publik.Saat ini sudah diterapkan Standar Akuntansi Keuangan untuk pemerintah daerah dalam rangka mendukung pelaksanaan otonomi daerah dan desentralisasi fiskal. Untuk instansi pemerintah laporan keuangan seharusnya disusun dan disajikan mengacu pada Pernyataan Standar Akuntansi Pemerintahan (PSAP) yang disusun dan dikembangkan oleh Komite Standar Akuntansi Pemerintah (KSAP) sedangkan untuk entitas komersil berpedoman kepada Pernyataan Standar Akuntansi Keuangan (PSAK). Hal ini dikarenakan tujuan penggunaan dari laporan keuangan tidaklah sama sehingga dalam pengakuan, pengukuran dan pencatatan untuk kedua entitas tersebut tidak sama. Perubahan perlakuan akuntansi pemerintah menuju basis akrual akan membawa dampak walau sekecil apapun. Perubahan menuju arah yang lebih baik ini bukan berarti hadir tanpa masalah. Pertanyaan pro-kontra mengenai siap dan tidak siapkah pemerintah daerah mengimplementasikan Standar Akuntansi Pemerintahan (SAP) berbasis akrual ini akan terus timbul. Hal yang paling baku muncul adalah terkait sumber daya manusia pemerintah daerah. Sumber daya manusia yang kurang memadai menjadi masalah klasik dalam pengelolaan keuangan negara.Hal ini meliputi Sumber Daya Manusia (SDM) yang tidak kompeten dan cenderung resisten terhadap perubahan.Selanjutnya, infrastruktur yang dibutuhkan dalam penerapan akuntansi berbasis akrual penuh membutuhkan sumber daya teknologi informasi yang lebih tinggi. Standar Akuntansi Pemerintahan (SAP) berbasis Akrual adalah Standar Akuntansi Pemerintahan yang mengakui pendapatan, beban, aset, utang, dan ekuitas dalam pelaporan finansial berbasis akrual, serta mengakui pendapatan, belanja, dan pembiayaan dalam pelaporan pelaksanaan anggaran berdasarkan basis yang ditetapkan dalam APBN/APBD. Standar Akuntansi Pemerintahan berbasis Akrual dikembangkan dari Perataturan Pemerintah Nomor 24 Tahun 2005 dengan mengacu pada Internatonal Public Sector Accounting Standards (IPSAS) dan memperhatikan peraturan perundangan yang berlaku. Dengan diterbitkannya Peraturan Pemerintah (PP) Nomor 71 Tahun 2010 menggantikan Peraturan Pemerintah (PP) Nomor 24 tahun 2005 terjadi berbagai perubahan dan penyesuaian didalamnya. Lingkup pengaturan Peraturan Pemerintah ini meliputi Standar Akuntansi Pemerintahan (SAP) berbasis akrual dan Standar Akuntansi Pemerintahan (SAP) berbasis kas menuju akrual. Standar Akuntansi Pemerintahan (SAP) berbasis akrual terdapat pada lampiran I dan berlaku sejak tanggal ditetapkan dan dapat segera diterapkan oleh setiap entitas. Standar Akuntansi Pemerintahan (SAP) berbasis kas menuju akrual pada lampiran II berlaku selama masa transisi bagi entitas yang belum siap untuk menerapkan Standar Akuntansi Pemerintahan (SAP) berbasis akrual. Standar Akuntansi Pemerintahan (SAP) berbasis akrual adalah Standar Akuntansi Pemerintahan (SAP) yang mengakui pendapatan, beban, aset, hutang, dan ekuitas dalam pelaporan keuangannya menggunakan basis akrual, serta mengakui pendapatan, belanja, dan pembiayaan dalam pelaporan pelaksanaan anggaran berdasarkan basis yang ditetapkan dalam APBN/APBD. Standar Akuntansi Pemerintahan (SAP) berbasis kas menuju akrual adalah Standar Akuntansi Pemerintahan (SAP) yang mengakui pendapatan, belanja, dan pembiayaan berbasis kas serta mengikuti aset, utang, dan ekuitas dana berbasis akrual. Neraca merupakan laporan keuangan yang menyajikan posisi keuangan pemerintah pada masa tahun berjalan. Tentang penyusunan Neraca Awal Standar Akuntansi Pemerintahan (SAP), yang dimaksud dengan posisi keuangan adalah posisi tentang aset, kewajiban dan ekuitas. Penilaian awal aset tetap dilakukan dengan melakukan kualifikasi terhadap barang berwujud untuk dapat diakui sebagai suatu aset dan dikelompokkan sebagai aset tetap, pada awalnya harus diukur berdasarkan biaya perolehan, aset tetap yang tidak diketahui harga perolehannya disajikan dengan nilai wajar dalam hal terjadi perubahan harga secara signifikan, pemerintah dapat melakukan penilaian kembali atas aset tetap yang dimiliki agar aset tetap pemerintah yang ada pada saat ini mencerminkan nilai wajar sekarang. Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 mendefinisikan penyusutan sebagai penyesuaian nilai sehubungan dengan penurunan kapasitas dan manfaat dari suatu aset. Pencatatan penyusutan ini merupakan salah satu tanda berlakunya basis akrual dalam Standar Akuntansi Pemerintahan (SAP). Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 mengatur penyusutan pada bagian pengukuran berikutnya terhadap pengakuan awal. Aset tetap disajikan berdasarkan biaya perolehan aset tetap tersebut dikurangi akumulasi penyusutan. Dalam pencatatan aset tetap terdapat metode penyusutan yang merupakan alat untuk mendapatkan penyajian yang wajar atau nilai terkini dari aset tersebut yang tercantum didalam neraca dari tahun ke tahun. Nilai penyusutan untuk masing-masing periode dicatat pada akun Akumulasi Penyusutan dengan lawan akun diinvestasikan dalam aset tetap dan disajikan sebagai pengurang aset tetap (Beams, 2007). Adanya penyusutan aset tetap akan memungkinkan pemerintah untuk setiap tahunnya memperkirakan sisa manfaat suatu aset tetap yang diharapkan masih dapat diperoleh dalam masa beberapa tahun kedepan. Di samping itu, penyusutan memungkinkan pemerintah mendapat suatu informasi tentang keadaan potensi aset yang dimilkinya. Hal ini akan memberi informasi kepada pemerintah suatu pendekatan yang lebih sistematis dan logis dalam menganggarkan berbagai belanja pemeliharaan atau bahkan belanja modal untuk mengganti atau menambah aset tetap yang sudah dimiliki. Untuk memenuhi kebutuhan tersebut, pemerintah membutuhkan informasi tentang nilai aset tetap yang memadai.Hal tersebut dapat dipenuhi apabila pemerintah menyelenggarakan perlakuan akuntansi aset tetap yang tepat. Tanpa penyusutan aset tetap, nilai aset tetap yang disajikan dalam neraca akan terdiri dari harga perolehan atau nilai wajar saat aset tetap diperoleh dan tidak mengindikasikan potensi sisa manfaat aset. Kondisi tersebut dapat menimbulkan kesalahan interpretasi dan berpotensi menimbulkan kesalahan dalam pengambilan keputusan terkait dengan pengelolaan aset tetap. Penyusutan akan sangat berpengaruh pada aset tetap berup tanah, bangunan peralatan dan mesin, serta jalan dan aset tetap lainnya. Dimana pos tersebut adalah jenis aset tetap yang memiliki harga perolehan yang cukup besar dan dibutuhkan untuk menunjang aktivitas dari sebuah entitas tetapi akan terjadi penyusutan yang membuat nilai dari pos tersebut semakin berkurang dan pada akhirnya akan dihapuskan. Hal ini akan sangat berpengaruh pada neraca yang mana perlakuan akuntansi penyusutannya kurang tepat sehingga dapat memberikan informasi yang kurang tepat karena tidak menunjukkan nilai yang seharusnya. Terdapat alasan mengapa penelitian mengenai penerapan akuntansi akrual pada pemerintah ini perlu dilakukan, terutama karena konsep akuntansi akrual di lingkungan pemerintah masih sangat baru, dan juga amanat undang-undang agar Pemerintah segera menggunakan Standar Akuntansi Pemerintahan (SAP) berbasis akrual. Pada Tabel 1.1 dapat kita lihat bahwa aset tetap memiliki persentase yang cukup besar, pada tahun 2013 aset tetap Sekretariat Daerah Pemerintah Kabupaten Sanggau mencakup 86,53% dari total keseluruhan aktiva yang dimiliki, sedangkan pada tahun 2014 aset tetap Sekretariat Daerah Pemerintah Kabupaten Sanggau mencakup 92,12% dari total keseluruhan aktiva Sekretariat Daerah Pemerintah Kabupaten Sanggau. Peningkatan jumlah aset yang terjadi dari tahun 2013 ke tahun 2014 sebesar 5,59% menunjukkan bahwa tidak adanya penyusutan yang menunjukkan barang tersebut mulai usang atau rusak karena telah dimanfaatkan. Seharusnya penyusutan berguna sebagai pengurang aset tetap sebagai konsekuensi dari pemanfaatan aset tetap, hal ini tidak sesuai dengan Peraturan Pemerintah Nomor 71 tahun 2010 dan PSAP Nomor 07 tentang aset tetap. Berdasarkan Tabel 1.2 pada tahun 2013 Sekretariat Daerah Pemerintah Kabupaten Sanggau memiliki jumlah aset yaitu: Tanah 4.654.647.000,00 (69,47%), Peralatan dan Mesin 1.660.878.603.00 (24,79%), Jalan, Jaringan dan Instalasi 374.385.000,00 (5,59%), Aset Tetap Lainnya 10.000.000,00 (0,15%). Dalam hal ini Tanah memiliki persentase lebih banyak sebesar 69,47% dari seluruh total aset tetap. Sedangkan pada tahun 2014 Sekretariat Daerah Pemerintah Kabupaten Sanggau memiliki jumlah aset yaitu: Tanah 10.452.890.000,00 (75,79%), Peralatan dan Mesin 3.085.306.500,00 (22,37%), Jalan, Jaringan dan Instalasi 254.100.000,00 (1,84%). Pada tahun 2014 sama seperti tahun 2013 tanah memiliki persentase lebih banyak sebesar 75,79% dari seluruh total aset tetap. Berdasarkan tabel di atas Sekretariat Daerah Pemerintah Kabupaten Sanggau pada tahun 2013 dan 2014 memiliki aset tetap yang terdiri dari : tanah; peralatan dan mesin; gedung dan bangunan; jalan, irigasi, dan instalasi; aset tetap lainnya; dan konstruksi dalam pengerjaan. Uraian di atas menunjukkan arti penting perlakuan akuntansi khususnya terhadap aset tetap berupa peralatan dan mesin yang berpengaruh pada penyajian laporan keuangan khususnya neraca yang menunjukkan posisi keuangan instansi pemerintahan. Berdasarkan latar belakang yang telah dipaparkan di atas, penulis ingin membahas perlakuan aset tetap pada Sekretatiat Daerah Pemerintah Kabupaten Sanggau dengan judul "Analisis Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau". 2. Tujuan Pustaka 2.1. Sekretariat Daerah Pemerintah Kabupaten Sanggau Sekretariat Daerah Kabupaten Pemerintah Kabupaten Sanggau merupakan unsur pembantu pimpinan Pemerintah Kabupaten yang dipimpin oleh Sekretaris Daerah, berada di bawah dan bertanggung jawab kepada Bupati. Sekretariat Daerah Kabupaten Pemerintah Kabupaten Sanggau membantu Bupati dalam melaksanakan tugas penyelenggaraan pemerintahan, administrasi, organisasi dan tata laksana serta memberikan pelayanan administrasi kepada seluruh Perangkat Daerah Kabupaten. 2.2. Definisi Akuntansi Pemerintah Ada beberapa pengertian tentang akuntansi yang dapat diungkapkan oleh penulis dalam penelitian ini untuk menambah pemahaman tentang akuntansi sebelum lebih jauh membahas mengenai akuntansi pemerintah, diantaranya adalah menurut Accounting Principle Board (APB) dalam Halim dan Kusufi (2012:36) bahwa "Akuntansi adalah suatu kegiatan jasa, fungsinya menyediakan informasi kuantitatif, terutama bersifat keuangan tentang entitas ekonomi yang dimaksudkan agar bermanfaat dalam pengambilan keputusan ekonomi dalam membuat pilihan-pilihan yang nalar diantara alternative arah dan tindakan." Sedangkan menurut Peraturan Pemerintah RI Nomor 71 Tahun 2010 pasal 1 ayat 2 menyatakan "Akuntansi adalah proses identifikasi, pencatatan, pengukuran, pengklasifikasian, pengikhtisaran transaksi dan kejadian keuangan, penyajian laporan, serta penginterprestasian atas hasilnya". 2.3. Definisi Pernyataan Standar Akuntansi Pemerintahan (PSAP) Menurut Peraturan Pemerintah Nomor 71 Tahun 2010 pasal 1 ayat 3 menyatakan Standar Akuntasi Pemerintah (SAP) adalah prinsip-prinsip akuntasi yang diterapkan dalam menyusun dan menyajikan laporan keuangan pemerintah serta didalam Peraturan Pemerintah Nomor 71 Tahun 2010 pasal 1 ayat 4 menyatakan Pernyataan Standar Akuntansi Pemerintahan (PSAP), adalah Standar Akuntansi Pemerintah (SAP) yang diberi judul, nomor, dan tanggal efektif. Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 atau biasa disingkat PSAP Nomor 07 adalah mengenai aset tetap. Tujuannya adalah mengatur perlakuan akuntansi untuk aset tetap, yang meliputi pengakuan, penentuan nilai tercatat, serta penentuan dan perlakuan akuntansi atas penilaian kembali dan penurunan nilai tercatat aset tetap dan lainnya 2.4. Definisi Aset Menurut FASB (SFSC No. 6) menjelaskan bahwa pengertian aset disini ialah manfaat ekonomis dimasa yang akan datang yang cukup pasti atau diperoleh atau dikuasai/dikendalikan oleh suatu entitas akibat transaksi yang terjadi dimasa lalu. Menurut Halim (2010:111) pengertian aset adalah sumber daya ekonomi yang dikuasai dan atau dimiliki oleh pemerintah sebagai akibat dari peristiwa masa lalu dan dari mana manfaat ekonomi dan atau sosial dimasa depan diharapkan dapat diperoleh, baik oleh pemerintah maupun masyarakat, serta dapat diukur dalam satuan uang, termasuk sumber daya nonkeuangan yag diperlukan untuk menyediakan jasa bagi masyarakat umum dan sumber-sumber daya yang dipelihara karena alasan sejarah dan budaya. 2.5. Definisi Aset Tetap Aset tetap adalah barang berwujud milik perusahaan yang sifatnya relatif permanen dan digunakan dalam kegiatan normal perusahaan,bukan untuk diperjual belikan (Rudianto, 2012). Menurut Pernyataan Standar Akuntansi Pemerintahan Nomor 07, menjelaskan aset tetap adalah ; "Merupakan aset yang mempunyai manfaat ekonomi lebih dari (dua belas) bulan dan dipergunakan untuk oprasional pemerintahan atau untuk dimanfaatkan oleh masyarakat.Aset ini meliputi tanah, peralatan dan mesin, gedung dan bangunan, jalan, irigasi, dan jaringan, aset tetap lainnya, dan konstruksi dalam pengerjaan." Menurut Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, Aset tetap mempunyai peranan yang sangat penting karena mempunyai nilai yang cukup signifikan bila dibandingkan dengan komponen neraca lainnya. Dengan pengertian di atas diketahui bahwa aset tetap adalah aktiva yang berumur panjang atau setidaknya lebih dari 12 bulan yang sifatnya relatif tetap yang dimiliki dan/atau dikuasai pemerintah yang bertujuan untuk dimanfaatkan oleh pemerintah maupun masyarakat umum. 2.6. Klasifikasi Aset Tetap Dalam Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, aset tetap dineraca diklasifikasikan sebagaimana dirinci dalam penjelasan berikut ini: TanahGedung dan bangunanPeralatan dan mesinJalan, irigasi, irigasi, dan jaringanAset tetap lainnyaKonstruksi dalam pengerjaan. 2.7. Pelakuan Aset Tetap Berdasarkan Standar Akuntansi Pemerintah Nomor 07; 2.7.1.Pengakuan Aset Tetap Sesuai dengan klasifikasi Aset Tetap diatas, suatu aset dapat diakui sebagai aset tetap apabilaberwujud dan memenuhi kriteria: a) Mempunyai masa manfaat lebih dari 12 (dua belas) bulan; b) Biaya perolehan aset dapat diukur secara andal; c) Tidak dimaksudkan untuk dijual dalam operasi normal entitas; dan d) Diperoleh atau dibangun dengan maksud untuk digunakan. 2.7.2.Pengukuran Aset Tetap Aset tetap dinilai dengan biaya perolehan.Apabila penilaian aset tetap dengan menggunakan biaya perolehan tidak memungkinkan maka nilai aset tetap didasarkan pada nilai wajar pada saat perolehan. Biaya perolehan aset tetap yang dibangun dengan cara swakelola meliputi biaya langsung untuk tenaga kerja, bahan baku, dan biaya tidak langsung termasuk biaya perencanaan dan pengawasan, perlengkapan, tenaga listrik, sewa peralatan, dan semua biaya lainnya yang terjadi berkenaan dengan pembangunan aset tetap tersebut. Komponen biaya yang dapat dimasukkan sebagai biaya perolehan suatu aset tetap terdiri dari: Harga beli, Bea impor, Biaya persiapan tempat, Biaya pengiriman awal (initial delivery) dan biaya simpan dan bongkar muat (handling cost), Biaya pemasangan (instalation cost), Biaya profesional seperti arsitek dan insinyur, serta Biaya konstruksi 2.7.3.Penilaian Awal Aset Tetap Pada Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 paragraf 24-25 dinyatakan bahwa Barang berwujud yang memenuhi kualifikasi sebagai suatu aset tetap pada awalnya harus diukur beradsarkan biaya perolehan.Barang berwujud yang memenuhi kualifikasi sebagai suatu aset tetap pada awalnya harus diukur beradsarkan biaya perolehan. Penilaian kembali ada hubungannya dengan Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 pada paragraf 58 bahwa bahwa pada penilaian pelaporan selanjutnya bukan pada saat perolehan awal. Jika aset tetap yang tidak diketahui harga perolehannya, pemerintah dapat menggunakan nilai wajar pada saat perolehan.Untuk penyusunan neraca awal suatu entitas, biaya perolehan aset tetap adalah nilai wajar pada saat neraca awal tersebut disusun. 2.7.4. Penyajian Aset Tetap Informasi yang harus di ungkapkan dalam penyajian aset tetap menurut Nordiawan & Ayuningtyas (2011:244): Kebijakan akuntansi untuk aset tetapDasar penilaian yang digunakan untuk mencatat aset tetapRekonsiliasi jumlah yang tercatat pada awal dan akhir periode yang menunjukkan penambahan, pelepasan, akumulasi penyusutan, dan mutasi aset tetap lainnya.Informasi penyusutan yang meliputi: nilai penyusutan, metode penyusutan yang digunakan, nilai manfaat, atau tarif penyusutan yang di gunakan. 2.7.5. Penyusutan Aset Tetap Total pengeluaran yang terjadi pada suatu periode akuntansi untuk memperoleh asset tetap tertentu tidak boleh dibebankan selurunya pada periode berjalan. Jika pengeluaran tersebut dibebankan seluruhnya pada periode berjalan, maka beban periode berjalan akan terlalu berat sedangkan beban periode berikutnya yang ikut menikmati dan memperoleh mamfaat dari asset tetap tersebut menjadi terlalu ringan. Penyusutan adalah pengalokasian harga perolehan aset tetap menjadi beban ke dalam periode akuntansi yang menikmati mamfaat dari aset tetap tersebut (Riahi, 2012). a. Penetapan Metode Penyusutan Berdasarkan Pernyatan Standar Akuntansi Pemerintah (PSAP) Nomor 07 paragraf 57 menyatakan metode penyusutan yang dapat dipergunakan oleh pemerintah sebagai berikut: 1) Metode Garis Lurus (Straight Line Method) Penyusutan Per Periode, rumusnya: 2) Metode Saldo Menurun Ganda (Double Declining Balance Method) Tarif Penyusutan diperoleh dengan rumus : 3) Metode Unit Produksi (Unit of Production Method) Tarif Penyusutan diperoleh dengan rumus : 2.8. Prosedur Penyusutan dan Contoh Jurnal Berdasarkan Buletin Teknis Nomor 5 Tentang Akuntansi Penyusutan 1. Identifikasi Aset Tetap yang Dapat Disusutkan Langkah ini untuk meyakinkan bahwa Sekretariat Daerah Pemerintah Kabupaten Sanggau yang akan melaksanakan pencatatan penyusutan tidak akan memasukkan aset tetap berupa tanah dan konstruksi dalam pengerjaan sebagai aset tetap yang akan disusutkan. 2. Pengelompokan Aseta. Aset Berkelompok Penyusutan dapat dilakukan terhadap aset tetap secara individual.Akan tetapi, penyusutan dapat pula dilakukan terhadap sekelompok aset sekaligus.Hal ini tentu memerlukan pemahaman tentang cara-cara pengelompokan aset.contohnya : Peralatan komputer lengkap yang dibeli 1 (satu) paket yang terdiri dari LCD monitor, CPU, UPS, mouse, dan lain-lain. Kemudian peralatan dapur seperti panci, kuali, sendok dan garpu. Peralatan tersebut harus digunakan bersamaan peralatan lainnya, harganya pun biasanya sangat kecil jika dibeli terpisah, jadi untuk mempermudah di kelompokkan, 1 set kursi tamu bersama meja yang terbuat dari kayu jati.Terutama untuk peralatan yang memiliki kesamaan jenis, sifat dan kegunaan. b. Aset Individual Aset tetap yang bisa disusutkan sendiri, karena memiliki nilai perolehan yang cukup besar dan tidak tergantung pada peralatan lainnya dalam penggunaannya, misalnya : kendaraan dinas, mesin genset, dan lain-lain. 3. Penetapan Nilai Aset Tetap yang Wajar Aset tetap harus menyajikan nilai perolehan atau nilai wajar yang memiliki bukti seperti akte sertifikat tanah, bukti kwitansi pembelian, surat kuasa atau hibah. 4. Penetapan Nilai yang Dapat Disusutkan Oleh karena aset tetap milik pemerintah diperoleh bukan untuk tujuan dijual, melainkan untuk sepenuhnya digunakan sesuai tugas dan fungsi instansi pemerintah, maka nilai sisa/residu tidak diakui.Dengan demikian, setiap nilai aset tetap, baik yang bersifat individual maupun kelompok, langsung diakui sebagai nilai yang dapat disusutkan. 5. Penetapan Metode Penyusutan Sesuai dengan buletin teknis no. 5 tentang akuntansi penyusutan, dalam penetapan metode penyusutan, metode garis lurus adalah metode yang paling populer karena dirasakan paling sederhana.Yang paling dirasa rumit, adalah metode saldo menurun berganda. 2.9. Kerangka Pemikiran Berdasarkan latar belakang dan tinjauan pustaka yang diatas, maka peneliti mengindikasikan mekanisme dan karakteristik good governmentdalam hal ini dilihat dari penerapan kepatuhan perlakuan aset tetap terhadap Pernyataan Standar Akuntansi Pemerintah Nomor. 07. Menurut Idrus (2009:75) bahwa "Kerangka pikir adalah gambaran mengenai hubungan antar variabel dalam suatu penelitian, yang diuraikan oleh jalan pikiran menurut kerangka logis." Dari landasan teori yang telah diuraikan di atas, kemudian dapat digambarkan ke dalam kerangka teoritis yang disusun sebagai berikut: Gambar 2.1 Skema Kerangka Pemikiran Untuk membantu dalam memahami implementasi perlakuan aset tetap terhadap Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 dalam meningkatkan good government yang mempengaruhi kualitas dan kinerja laporan keuangan khususnya bagian aset tetap di neraca Sekretariat Daerah Pemerintah Kabupaten Sanggau maka diperlukan suatu kerangka pemikiran seperti gambar di atas. Analisisi penelitian ini dilakukan untuk melihat keseriusan pemerintah Indonesia dalam penerapan good government karena menyadari bahwa sangat pentingnya pelaporan keuangan yang akuntabilitas dan transparansi harus sesuai Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tetap) dan Peraturan Pemerintah Republik Indonesia Nomor 71 Tahun 2010. 3. METODE PENELITIAN 3.1. Jenis Penelitian Dalam penelitian ini, penulis mengunakan metode deskriptif, yaitupenelitian yang dilakukan dengan mengumpulkan informasi dari suatu gejala yang ada dengan maksud memberikan penjelasan sistematis, faktual, dan akurat mengenai fakta-fakta yang adapada saat penelitian dilakukan serta untuk memperoleh gambaran tentang perlakuan akuntansi aset tetap yang diterapkan pada laporan Neraca Sekretariat Daerah Pemerintah Kabupaten Sanggau. Menurut Umar (2008) dalam Yani (2012) metode deskriptif bertujuan untuk menguraikan sifat dan karakteristik dari suatu fenomena tertentu. Jadi dalam penelitian dengan desain ini jangan melakukan kesimpulan yang terlalu jauh atas data yang ada karena tujuan dari desain ini hanyalah mengumpulkan fakta dan menguraikannya secara menyeluruh dan teliti sesuai dengan persoalan yang akan dipecahkan. 3.2. Sumber Data Sumber data yang diperlukan dalam penelitian ini adalah: Data Primer, yaitu data yang diperoleh atau dikumpulkan oleh peneliti secara langsung dari sumber datanyaData Sekunder, yaitu data yang bersumber dari berbagai referensi berupa literatur atau buku dan dokumen-dokumen yang ada serta tersedia ditempat penelitian didalamnya termasuk Peraturan Perundang-Undangan yang berkaitan dengan penyusunan dan penyajian laporan keuangan 3.2.1.Cara Pengumpulan Data a. Penelitian Kepustakaan (Library Reasearch) Tujuan dari penelitian ini adalah untuk memperoleh data sekunder dan untuk mengetahui indikator-indikator dari variabel yang diukur. b. Penelitian Lapangan (Field Research) Yaitu cara pengumpulan data dengan mengadakan penelitian langsung pada objek yang diteliti untuk kemudian dipelajari, diolah dan dianalisis. 3.2.2. Lokasi Penelitian Lokasi penelitian di Kantor Sekretariat Daerah Pemerintah Kabupaten Sanggau, Provinsi Kalimantan Barat. 3.3. Tahapan Penelitian Tahapan-tahapan analisis data dalam penelitian ini sesuai dengan analisis data kualitatif model Miles dan Huberman dalam Sugiyono (2010:91), yaitu sebagai berikut: Pengumpulan data, Reduksi data, Penyajian data, Pengambilan keputusan atau verifikasi, 3.4. Alat Analisis Peraturan Pemerintah Republik Indonesia Nomor 71 tahun 2010.Lampiran Kedua.Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 tentang Akuntansi Aset Tetap.Bulletin Teknis Standar Akuntansi Pemerintah Nomor 05 tentang Akuntansi Penyusutan.Wawancara 4. Hasil Penelitian 4.1. Implementasi Perlakuan Akuntansi Berdasarkan Pernyataan Standar Akuntansi Pemerintah Nomor 07 (Akuntansi Aset Tepat) Dengan terbitnya Peraturan Pemerintah Nomor 71 tahun 2010 yang berbasis akrual menggantikan Peraturan Pemerintah Nomor 24 tahun 2005 yang berbasis kas menuju akrual, berarti Standar Akuntansi Pemerintah telah mulai menggunakan basis akrual, akan tetapi pemerintah memberi 5 tahun masa transisi sebagai penyesuaian dan pembelajaran pemerintah untuk beralih ke basis akrual. Setelah 5 tahun maka semua entitas pemerintahan harus menggunakan basis akrual secara penuh pada laporan keuangannya. 4.2. Analisa Terhadap Laporan Inventaris Dan Neraca Tahun 2013 dan 2014 Laporan inventaris Sekretariat Daerah Pemerintah Kabupeten Sanggau, sesuai dengan fokus utama dari penelitian ini adalah mengenai penyusutan aset tetap, berdasarkan Pernyataan Standar Akuntansi Pemerintah nomor 07 dan Buletin Teknis 05 yang mengatur tentang Akuntansi Penyusutan Aset Tetap, tetapi berdasarkan laporan inventaris tahun anggaran 2013 dan 2014 yang dibuat oleh Sekretariat Daerah Pemerintah Kabupeten Sanggau dapat dilihat bahwa aset tetapnya tidak disusutkan dan sehingga jumlah nilai dari aset tetapnya selalu meningkat tiap tahunnya. 4.3. Klasifikasi Aset Tetap Pengklasifikasian aset tetap oleh Sekretariat Daerah Pemerintah Kabupaten Sanggau berdasarkan Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, aset tetap dineraca diklasifikasikan menjadi enam akun sebagaimana dirinci dalam penjelasan berikut ini: TanahPeralatan dan MesinGedung dan BangunanJalan, Irigasi, dan JaringanAset Tetap LainnyaKonstruksi Dalam Pengerjaan A. a. b. 4.4. Penyusutan Aset Tetap Berdasarkan penelitian yang saya lakukan di Sekretariat Daerah Pemerintah Kabupaten Sanggau maka didapatkan bahwa metode yang digunakan dalam penyusutan aset tetap adalah metode garis lurus (straight line method) untuk setiap pos akun aset tetap. Rumus metodegaris lurus adalah sebagai berikut : 4.5. Analisa Untuk Kebijakan Akuntansi Aset Tetap di Sekretariat Daerah Pemerintah Kabupaten Sanggau Kebijakan Akuntansi Aset Tetap yang digunakan Sekretariat Daerah Kabupaten Sanggau adalah mengacu pada Peraturan Menteri Keuangan RepublikIndonesiaNomor 219/PMK.05/2013TentangKebijakan Akuntansi Pemerintah. 4.6. Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau 1. Penetapan Metode Penyusutan Sesuai dengan Buketin Teknis nomor 5 tentang akuntansi penyusutan, dalam penetapan metode penyusutan, metode garis lurus adalah metode yang paling populer karena dirasakan paling sederhana. 2. Pengungkapkan Penyusutan di dalam Catatan atas Laporan Keuangan (CaLK) Paragraf 79 PSAP 07 menyatakan bahwa informasi penyusutan yang harus diungkapkan dalam laporan keuangan adalah : 1) Nilai penyusutan 2) Metode penyusutan yang digunakan 3) Masa manfaat atau tarif penyusutan yang digunakan 3. Perhitungan dan Jurnal Penyusutan Dalam contoh perhitungan penyusutan penulis mengambil sampel aset tetap yang akan disusutkan berupa aset tetap yang memiliki nilai yang sangat besar sehingga sangat berpengaruh dan juga aset tetap yang mudah rusak atau usang. 1. Kendaraan Dinas Roda Empat, Toyota Fortuner V A/T Tahun Perolehan 2014 Nilai perolehan Rp 534.613.415,32 Umur manfaat 8 tahun Berdasarkan nilai perolehan maka dapat di hitung penyusutan berdasarkan metode garis lurus untuk kendaraan dinas roda empat dengan rumus sebagai berikut: Penyusutan = = Rp 66.826.676,92 Berdasarkan hasil olahan data pada tabel 4.1 dapat dilihat bahwa dengan penyusutan tiap tahunnya sebesar Rp 66.826.676,92 yang didapat dari harga perolehan Toyota Fortuner V A/T, yaitu Rp 534.613.415,32 dibagi masa manfaat yaitu 8 tahun, maka nilai bukunya akan habis pada tahun 2022.Jurnal untuk mencatat penyusutan: Diinvestasikan dalam aset tetap Akumulasi penyusutan – Rp 66.826.676,92 Kendaraan Dinas Toyota Fortuner V A/T Rp 66.826.676,92 2. Unit Transceiver SSB Stational dan E2210ry (Alat Komunikasi) Tahun Perolehan 2013 Nilai Perolehan Rp 125.637.576,49 Umur manfaat 4 tahun Berdasarkan nilai perolehan maka dapat di hitung penyusutan berdasarkan metode garis lurus untuk alat berupa Unit Transceiver SSB Stational dan E2210ry (Alat Komunikasi) dengan rumus sebagai berikut: Penyusutan = = Rp 31.409.394,2 Berdasarkan hasil olahan data pada tabel 4.2 dapat dilihat bahwa penyusutan Unit Transceiver SSB Stational dan E2210ry (Alat Komunikasi), dengan biaya penyusutan makin menurun dari tahun ke tahun, akuntansi penyusutan untuk akhir tahun 2018 yaitu Rp 0 pada akhir masa manfaat dilakukan penyesuaian penyusutan sesuai dengan nilai buku terakhir. Jurnal untuk mencatat penyusutan: Diinvestasikan dalam aset tetap Akumulasi penyusutan – Rp 31.409.394,12 Unit Transceiver SSB Stational dan E2210ry Rp 31.409.394,12 3. PC Unit Tahun Perolehan 2013 Nilai Perolehan Rp 58.537.347,37 Umur manfaat 4 tahun Berdasarkan nilai perolehan maka dapat di hitung penyusutan berdasarkan metode garis lurus untuk alat berupa pc unit dengan rumus sebagai berikut: Penyusutan = = Rp 14.634.336,8 Berdasarkan hasil olahan data pada tabel 4.3 dapat dilihat bahwa dengan penyusutan tiap tahunnya sebesar Rp 14.634.336,84 yang didapat dari harga perolehan PC Unit, yaitu Rp 58.537.374,69 dibagi masa manfaat yaitu 4 tahun, maka nilai bukunya akan habis pada tahun 2018.Jurnal untuk mencatat penyusutan PC Unit tahun pertama sampai tahun kelima adalah Diinvestasikan dalam aset tetap Akumulasi penyusutan – Rp 14.634.336,84 PC Unit Stational dan E2210ry Rp 31.409.394,12 4.7. Faktor-faktor Belum Diterapkannya Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau Faktor-faktor yang mempengaruhi belum diterapkannya akuntansi penyusutan aset tetap sesuai dengan Pernyataan Standar Akuntansi Pemerintahan Nomor 07 tentang Akuntansi Aset Tetap di Sekretariat Daerah Pemerintah Kabupaten Sanggau adalah sebagai berikut: a. Faktor Internal1. Menganggap belum wajib menggunakan basis akrual Adanya masa transisi untuk mempelajari hal-hal yang terdapat pada basis akrual mengakibatkan belum diwajibkan menggunakan basis akrual tersebut, seharusnya dimulai dari sekarang untuk mempelajari hal-hal yang terdapat pada basis akrual, agar pada saat wajib menggunakan basis akrual Sekretariat Daerah Pemerintah Kabupaten Sanggau sudah dapat beralih ke basis akrual. 2. Akuntansi penyusutan dipandang sebagai hal yang rumit Belum adanya Standar umum yang baku dan jelas terhadap penentuan masa manfaat terhadap suatu aset tetap yang membuat bingung untuk menerapkan akuntansi penyusutan serta belum adanya software atau aplikasi yang dapat mempermudah melakukan penyusutan. 3. Kualitassumber daya manusia yang belum memadai Persoalan ini sangat mendasar mengingat mekanisme perekrutan Pegawai Negri Sipil yang masih terpusat, meskipun kewenangan untuk pelaksanaan program peningkatan kualitas Sumber Daya Manusia ada di pemerintah daerah. Apalagi dengan adanya pemekaran daerah, hal ini menjadi persoalan tersendiri ketika Sumber Daya Manusia yang terbatas kemudian harus dibagi lagi. Kesiapan Sumber Daya Manusiasangat penting karena instansi kita masih kurang tenaga ahli akuntansi. Kemudian secara sarana dan prasarana masih perlu dipersiapkan untuk menuju Peraturan Pemerintah Nomor 71 Tahun 2010. b. Faktor Eksternal Kurangnya sosialisasi dari pemerintah tentang peraturan-peraturan yang menyangkut akuntansi baik itu penerapan akuntansi yang sesuai dengan Peraturan Pemerintah maupun penyusutan yang terjadi pada aset tetap yang dimiliki oleh Sekretariat Daerah Pemerintah Kabupaten Sanggau.Kurangnya pelatihan terhadap tenaga pencatatan aset dari instansi-instansi pemerintah dan sosialisasi yang masih kurang memadai. 4.8. Dampak Diterapkannya Penyusutan Aset Tetap Terhadap Penyajian Laporan Keuangan Sekretariat Daerah Pemerintah Kabupeten Sanggau Penerapan Sistem Akuntansi Pemerintah berbasis akrual dapat berdampak pada jangka waktu penyelesaian dan penyampaian laporan keuangan serta dapat berpengaruh terhadap jangka waktu pemeriksaan oleh Badan Pemeriksa Keuangan mengingat laporan yang harus disiapkan lebih banyak dari Sistem Akuntansi Pemerintah sebelumnya sesuai Peraturan Pemerintah Nomor 24 Tahun 2005. Bagi sebagian besar instansi pemerintah, penyusutan adalah unsur beban operasi yang terbesar, sehingga patut diakuntansikan dan dilaporkan sebagai beban operasional. Bagi pemerintah yang bukan merupakan entitas bermotif laba, pertanggungjawaban penyajian aset tetap merupakan akuntabilitas utama. Pada bulletin teknis 05 tentang akuntansi penyusutan, besarnya penyusutan setiap tahunnya dicatat dalam neraca dengan menambah nilai akumulasi penyusutan dan mengurangi ekuitas dana dalam akun diinvestasikan dalam aset tetap. Ilustrasi penyajian nilai perolehan aset, akumulasi penyusutan dan nilai buku aset tetap dalam neraca sebagian pada buletin teknis nomor 05 tentang akuntansi penyusutan adalah sebagai berikut : Aset Tetap Tanah xxx Peralatan dan Mesin xxx Gedung dan Bangunan xxx Jalan, Irigasi, dan Jaringan xxx Aset Tetap Lainnya xxx Akumulasi Penyusutan (xxx) Nilai buku Aset xxx Konstruksi dalam Pengerjaan xxx Total Aset Tetap xxx Jika Sekretariat Daerah Pemerintah Kabupaten Sanggau dalam laporan keuangannya menerapkan penyusutan dan menyajikan akumulasi penyusutan sekaligus nilai perolehan aset tetap akan berdampak nilai buku aset tetap sebagai gambaran dari potensi manfaat yang masih dapat diharapkan dari aset yang bersangkutan dapat diketahui. Karena neraca yang tidak overstate, dimana lebih besar dari yang seharusnya, misalkan kendaraan dinas yang dibeli 5 tahun yang lalu dicatat nilainya sama setiap tahunnya padahal performa dan fisik kendaraan tersebut telah usang, sehingga menfaatnya telah berkurang seiring waktu dan pemanfaatannya. Penyusutan juga dapat membantu dalam membuat kebijakan yang berkenaan dengan pengelolaan aset tetap, karena tiap tahunnya pemeliharaan untuk aset tetap berupa mesin akan berbeda. Penyusutan di Sekretariat Daerah Pemerintah Kabupaten Sanggau bukan untuk penciptaan dana pembelian aset tetap baru, namun sisa tahun ekonomis aset tetap yang baru akan menjadi pengingat bahwa manfaatnya akan habis dan lebih efektif dan efisien jika diganti yang baru. 5. Kesimpulan dan Saran 5.1. Kesimpulan 1. Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat)Walaupun telah melakukan pengakuan, pengklasifikasian, pengukuran, dan pencatatan aset tetap secara benar, namun Sekretariat Daerah Pemerintah Kabupaten Sanggau belum menerapkan akuntansi penyusutan. Jadi Sekretariat Daerah Pemerintah Kabupaten Sanggau belum melakukan penerapan akuntansi penyusutan terhadap aset tetap yang sesuai dengan Peraturan Pemerintah Nomor 71 Tahun 2010 yang tertuang di dalam Standar Akuntansi Pemerintah Nomor 07. Sekretariat Daerah Pemerintah Kabupaten Sanggau belum menerapkan akuntansi penyusutan aset tetap baik pada laporan inventaris maupun neracanya namun untuk pengakuan dan pengklasifikasian aset tetap sudah sesuai dengan Standar Akuntansi Pemerintah Nomor 07.Terdapat perbedaan antara jumlah total pada akun di pos akun tanah, peralatan dan mesin, gedung dan bangunan serta jalan, jaringan dan instalasi antara neraca dan laporan inventaris dikarenakan adanya salah perhitungan dan ada aset-aset yang rusak berat yang tidak dapat digunakan secara permanen sehingga aset tetap tersebut harus dipindahkan ke kelompok aset lain-lain atau telah dilakukan penghapusbukuan yang telah disetujui pejabat terkait terhadap aset tetap yang nilainya telah disusutkan seluruhnya tetapi masih belum dikeluarkan dari laporan inventaris.2. Faktor yang mempengaruhi belum diterapkannya Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau.a. Faktor InternalMenganggap Belum Wajib Menggunakan Basis Akrual Adanya masa transisi untuk mempelajari hal-hal yang terdapat pada basis akrual mengakibatkan belum diwajibkan menggunakan basis akrual tersebut, seharusnya dimulai dari sekarang untuk mempelajari hal-hal yang terdapat pada basis akrual, agar pada saat wajib menggunakan basis akrual Sekretariat Daerah Pemerintah Kabupaten Sanggau sudah dapat beralih ke basis akrual. Akuntansi Penyusutan dipandang sebagai hal yang Rumit Belum adanya Standar umum yang baku dan jelas terhadap penentuan masa manfaat terhadap suatu aset tetap yang membuat bingung untuk menerapkan akuntansi penyusutan serta belum adanya software atau aplikasi yang dapat mempermudah melakukan penyusutan. KualitasSumber Daya Manusia yang Belum Memadai Persoalan ini sangat mendasar mengingat mekanisme perekrutan Pegawai Negri Sipil yang masih terpusat, meskipun kewenangan untuk pelaksanaan program peningkatan kualitas Sumber Daya Manusia ada di pemerintah daerah. Apalagi dengan adanya pemekaran daerah, hal ini menjadi persoalan tersendiri ketika Sumber Daya Manusia yang terbatas kemudian harus dibagi lagi. Kesiapan Sumber Daya Manusiasangat penting karena instansi kita masih kurang tenaga ahli akuntansi. Kemudian secara sarana dan prasarana masih perlu dipersiapkan untuk menuju Peraturan Pemerintah Nomor 71 Tahun 2010. c. Faktor Eksternal Kurangnya sosialisasi dari pemerintah tentang Peraturan-peraturan yang menyangkut akuntansi penyusutan. Kurangnya pelatihan terhadap tenaga pencatatan aset dari instansi-instansi pemerintah dan sosialisasi yang masih kurang memadai. DAFTAR PUSTAKA Bastian, Indra. Sistem Akuntansi Sektor Publik. Penerbit Salemba Empat. Jakarta: 2011.Beams, Floyd A. et.al. Akuntansi Lanjutan. Edisi Kedelapan. Indeks. 2007.Buletin Teknis Standar Akuntansi Pemerintah Nomor 05. Penyusutan Aset Tetap. Komite Estándar Akuntansi Pemerintah. Jakarta: 2007.Halim, Abdul. Akuntansi Keuangan Daerah, Akuntansi Sektor Publik. Penerbit. 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