1-. International relations (IR) theory has suffered a restructuring among several lines over the past two decades. The gradual but uninterrupted decline of systemic theories - primus inter pares in the discipline since the 1970s- is one of those. (1) This decline was accompanied by a rise of those approaches that privilege domestic politics as the place to look for answers. For reasons I will develop below, such an intellectual step was logical, expected, and partially appropriate. (2) While the current state of affairs should not be seen as immutable and a systemic comeback is plausible, the truth is that domestic politics, and non-systemic approaches in general, are well entrenched in a semi-hegemonic position. In this essay I will explain the reasons behind the aforementioned shift, assess its consequences, and advance some hypotheses on the future of systemic theories of IR.2-. Born between the interwar period and the dawn the Cold War world, IR was created with the explicit objective of explaining the causes of war –particularly great wars, understood under the lenses of the two devastating conflicts of the first half of the 20th century. Since then, IR scholars have struggled to respond to the main challenges –or what they perceive as the main challenges- in world politics. (3) This "duty" to explain the world drives theory to follow the patterns of change in international politics, which, as they develop, suggest new problématiques and novel ways to approach them. In important ways then –although, as discussed later, this is not the whole picture- (4) a sociology of inquiry is needed to better understand some of the key transformations in IR theory -e.g. the shift from systemic to domestic theories. Systemic approaches (5) made their meteoric rise under the shelter of K. Waltz's Neorealism. (6) They were created as a tool for a particular time with particular problems. (7) This was a world in which the primary preoccupation was how to manage the bilateral relationship between the United States and the USSR so that it would not en up in World War III. There were certainly other interests in the discipline, but this one outweighed all the rest. A Cold War context made systemic theories very appropriate. Needless to say, the bipolar conflict had been in place a long time before Waltz's path-breaking Theory of International Politics. (8) The essential point is, however, that Neorealism proved to be very successful in explaining the basic patterns of interest in this particular period of the history of IR –i.e. dynamics of polarity, relevance of nuclear weapons, consequences of anarchy and its relationship with war and cooperation, inter alia- in a more parsimonious and convincing way than the discipline had ever been able to do.The IR community recognized this "Copernican turn", as Waltz defined it, as progress and systemic approaches were established as mainstream, maybe even as "normal science." Anyone trying to explain something in international politics had to reckon with the system. This was true for realists (see the work of Gilpin, Walt, and Grieco) but also for scholars with a line of inquiry that differed substantially from Waltz's (see Keohane's Cooperation after Hegemony for a good example). 3-. A dramatic event that shakes the bases of an academic discipline is sometimes needed to motivate scholars to devise new lines of inquiry and surpass research programs that appear to be losing heuristic power. This is what the fall of the Soviet Union did with Neorealism, and systemic approaches in general. (9) Structural realism was in many ways, and problematically so, a theory for the Cold War. Its discussion on nuclear weapons, bipolarity, uncertainty, and superpower dynamics seemed to be too tied to a specific historical context. (10) The inability of neorealism, or any other systemic theory for that matter, to foresee –or even explain- the disappearance of the bipolar world –a systemic change par excellence-supposed a hard blow to its appeal. (11) Both the fall of the USSR and the subsequent appearance (or uncovering, once the Cold War veil was lifted) of new "themes" in international politics -IPE, civil wars, the role of leaders, the democratic peace, inter alia- opened a fertile camp over which to argue for the need to "go beyond systemic theory." (12) I argued supra that this was an appropriate move (or partially appropriate). But the reasons implicitly inferred up to know -failure in predicting events and a crisis in the IR community (in a Kuhnian sense)- cannot support this claim. The other face of the coin is that the thorough self-examination of the 1990s also responded to internal problems of systemic theories as research programs. For example, in the 1980s the discipline was stuck in the mud of absolute vs. relative gains debate, a degenerative discussion from a Lakatosian perspective. (13) Visible problems of heuristic power were calling for a partial move beyond the system. This was the real cause for the shift, and the best argument to characterize it as "appropriate". The exogenous shock (fall of the USSR) had the role, not at all minor, of opening a window of opportunity for dissenting scholars. Helen Milner was one of the most eloquent advocates for this turn. Her argument, in short, was that "systemic theory simply cannot take us far enough" (Milner, 1992). The assumption that anarchy was the principal variable defining states preferences and the primacy of a straight causal line from the system to the state and then to policy-making was excessively simplistic, Milner argued. How could the discipline solve this quagmire? By studying domestic politics to understand states' preferences and, consequently, the differing patterns of conflict and cooperation in international politics. (14) As Milner contended: "…cooperation may be unattainable because of domestic intransigence, and not because of the international system." (15) A reaction against systemic theories was not exclusive to the liberal trenches. Following this turn toward domestic politics, some realist scholars directed their efforts at the incorporation of domestic variables as a way to add complexity to systemic models that they saw as too crude. In his From Wealth to Power, F. Zakaria argued that anarchy and the distribution of power were not enough to explain the behavior of rising powers. After observing that at the end of the 19th century the US was not as assertive as a structural approach would have predicted, he hypothesized that this was because it did not have the governmental capacity to do so. To solve this puzzle he argued for the incorporation of models of resource extraction and governmental capability to try to get through the Neorealist corset. This was an important intra-realist challenge to a somewhat ossified systemic realism. (16)The rise of domestic approaches represented a generalized discontentment with the excessive importance given to parsimony and the inflexibility that came with it. Parsimony, which should be no more than a tool in theory building, was placed as a goal in itself, restricting research in a way that went against the discipline's own progress. Those boundaries had to be overcome if we wanted to say something about some of the important issues left unstudied by a focus on the system. Once again, the Cold War world with its apparently clear strategic problems may have seemed more propitious to a highly parsimonious approach to theory building. In a post Cold War world, the costs of parsimony were too heavy. Domestic theories certainly lost in parsimony, but they gained in a more real approach to IR problématiques. This was the primary rationale behind the turn here discussed, and in this limited sense, the shift was appropriate. (17)4-. It would be nice to unambiguously assert that the fall of systemic theories made IR a coherent and progressive discipline. This, unfortunately, is not the case. The past two decades have seen the formation of a different ethos of theory building and discipline development that may end up doing more harm than good to our broader understanding of international politics. Something not mentioned up to now is the ascent of quantitative and strategic-choice approaches in the discipline. Quantitative approaches gained prominence by the same time that, and related to, domestic theories were supplanting systemic theories. (18) Strategic choice and game theory, following developments in other academic areas -especially economics-, also gained importance in the 1990s under the idea of formalizing theories and going beyond the "isms." There is nothing wrong with these approaches per se. Quantitative work has been very important in the empirical development of IR -maybe too neglected in the past. Formal theory, on the other hand, is a powerful and clear tool to build and evaluate theories while avoiding problems of underspecification all too common in the discipline –though, this is only true if one can get through its assumptions. (19)The problems of this new "methodological bets" are to be found in the costs for the general development of the discipline. The most pressing are the ones related to the idea that theory construction should be a bottom to top affair, and the implicit notion that by building the parts individually we will eventually end up in a progressive accumulation of theoretical knowledge. However, this epistemological decision may well result in the proliferation of particularistic theories of problems ever more sophisticatedly studied, increasingly particular and micro, and in crescendo uninteresting. (20) By depending on a kind of magical automatic accumulation of theoretical knowledge we are risking to end up with an even more chaotic and incoherent discipline (more on this in the conclusion). 5-. As said in the introduction, the fall of grace of systemic theories cannot be taken as an irreversible given; it is possible to devise some scenarios in which systemic approaches could make a comeback.The first one is linked to the relationship between theory and History discussed earlier. The post Cold War world, particularly the 1990s, was a strange period for the discipline. The study of IR has historically dealt with great power politics as its core. The "curious" 1990s came with a certain absence of great power politics, especially due to the overwhelming power position of the US. This goes a long way in explaining the growing emphasis on domestic politics, civil wars, international organizations, inter alia, during those years. A partial return of classical great power politics (or the perception of it) -for example under the banner of the rise of China and some other middle powers- might motivate a recasting of systemic theories -particularly for those wanting to study polarity (a passé topic in the unipolar 1990s), (21) systemic change and its consequences, etc. (22)Another plausible scenario would be the success of some of the ongoing projects to make systemic theories more sophisticated and comprehensive by, for example, incorporating domestic variables. A good example is "Neo-classical Realism" (see fn. 16). This research project proceeds from a systemic assumption of the influences of the system (that is, a neorealist basis) but incorporates domestic politics as an intervening variable between systemic pressures and decision-making. Though a rather interesting proto-school, Neoclassical Realism is still in its infant stages and has yet to produce work of remarkable characteristics. Lastly, domestic politics, as should have been expected, were not the panacea for the development of IR theory. There might well be a social exhaustion with the results of domestic and micro-theory –a Kuhnian crisis analogous to the one that discredited systemic theories. This may eventually take IR on unexpected paths. Nevertheless, if measured by academic output and Geist, predicting a comeback of systemic approaches seems a risky bet. The discipline appears to be quite comfortable with increasing its empirical production, formalizing theories towards an Icarian "scientism", and avoiding, at its own peril, a "wholist" view of international politics. 6-. Going beyond systemic theories –not in the sense of vanishing them, but of relaxing some of their strictures, increasing their sophistication, and trying new approaches- was the necessary thing to do for a methodology that was unable to cope with many of the relevant problems in IR. The turn to domestic and particularistic perspectives brought much needed renovation, indeed. However, the excesses incurred by systemic theorists as a result of an obsession with parsimony and structural effects may now seem analogous (although for the opposite reasons) to a fixation with the particular and micro-level studies in contemporary IR theory. A blind push to obtain ever more data of increasingly micro phenomena puts at risk what we can say about international relations in general. We may, for example, be more much prepared to sophisticatedly answer why a specific insurgent group responded in a specific way to the level of aggression of a specific state, (23) but we may also be losing our interest and capacity to think about the nature of conflict in its most elemental condition. The stakes are too high for the IR community to avoid an honest discussion on how far we are willing to continue on this path. (1) This essay works with the assumption of a relative decline of systemic apporaches. To argue that they have vanished would be utterly incorrect. For a convincing argument on the inevitability of structural constraints see Jervis'sSystem Effects.(2) Although a change may be welcomed, the results are not always as encouraging as expected (more on this qualification of "appropriate" later).(3) This does not mean, of course, that there is an exclusive focus on policy or immediacy, It means that in its most basic essence, the idea of the discipline is to be able to provide some answers to the pressing problems in the international system. To give an example, few people would be interested in studying the prospects of war between France and Germany in the 21st century per se –though it surely is studied as a historical case that can shed light on other issues-, while this was one of the main topics in the nascent IR discipline.(4) Social science does not progress only by exogenous shocks, but also for endogenous reasons that cannot be explained by what happens outside theoretical disscusions.(5) Understood simply as those that privilege the influence of the structure over the behavior of the units.(6) This type of theories certainly were not born with Waltz; systemic is a much broader category than Neorealism. The important point is that Waltz devised the more convincing type of systemic theory. For simplicity, Waltz' Neorelism will be used here as the epitome and a kind of proxy for systemic theory. (7) It must be said that the rise of systemic theories also responded to changes in the social sciences in general; for example, the influence of structuralist anthorpoligist Levi-Strauss' work, which Waltz knew well.(8) Theories of IR before Waltz hosted a diverse group of analysts: Classical realism from the hand of a Hans Morgenthau, Geroge Kennan and Raymond Aron; liberal approaches from a Stanley Hoffman, Robert Keohane and Joseph Nye; Bureacratic Organization and foreign policy from a Graham Allison; and a long et cetera.(9) See R. N. Lebow, "The Long Peace, the End of the Cold War and the Failure of Realism."(10) See I. Oren's Our Enemies and US: America´s Rivalries and the Making of Political Science.(11) As with its rise the decline of systemic theories was also linked to broader transformations in the world of ideas, to which IR seems to always be a latecomer. From a broad perspective, this phenomenon had started in the 1960s with the work of Foucault, Derrida, Geertz and others.(12) The end of the immediate preoccupation with bipolarity also gave the opportunity to rethink some long-term historical problems of Neorealism (see Schroeder 1994).(13) Some of the scholars engaged in this deabate were: Keohane, Grieco, Axelrod, and Mastanduno; cf. Milner (1992).(14) In another article in International Organization (1987) she argues that to understand the way in which states make decisions in the international economy it is not enough to look at anarchy. Her model studies the type of economic links between countries (high or low interdependence) and the influence of interests groups that may pressure the state to make particular decisions; these policy outcomes would have been incomprehensible from a systemic/anarchic stance. According to Milner, there is an important dynamic of preference construction and strategies adopted that are to be found in domestic politics.(15) See also Putnam (1988) for an interesting effort to move beyond lists of domestic factors and towards a coherent two level theory.(16) This line of research has been given the title of Neoclassical Realism (see G. Rose 1998). See the work of R. Schweller, J. Taliaferro, A. Friedberg, and T. Christensen.(17) Systemic theories were also attached to what has been discussed as the "paradigm wars" between realism, liberalism, constructivism, etc. The turn away from them can also be given credit for helping to discredit this unproductive way of theorizing.(18) This trend was tied to the notoriety of the "democratic peace" project that was, and still is, an empirical enterprise at its core. See Russett and Oneal (1999); cf. Gartzke (2007).(19) See Wagner, War and the State, and Lake and Powell Strategic Choice and International Relations.(20) This is not the nature of all the work in this approach, of course, but just a possible trend of the school as a whole. See Walt's "Rigor or Rigor Mortis" for a sharp, but not always convincing, critique.(21) For an exception see the work by N. Monteiro on unipolarity. This does not mean that polarity disappeared from the IR map, but it was certainly shrinked as a research question.(22) Some young scholars on this line of research are: P. MacDonald, J. Parent, D. Kliman and M. Beckley.(23) See Jason Lyall's "Does Indiscriminate Violence Incite Insurgent Attacks? Evidence from Chechnya" To be fair, Lyall's work attempts to generalize from this specific case –how convincing he is not very clear, however. *Ph.D. StudentDepartment of Political ScienceUniversity of Pennsylvania.E-mail: gcastro@sas.upenn.edu
Cuando de tecnología se trata, ningún sector de la economía Colombiana podría desconocerla, y es común ver cómo esta ciencia penetra en los diferentes procesos organizacionales y administrativos de cualquier tipo de Entidad, gracias a la existencia del interés en la evolución constante, en el desarrollo del conocimiento, en la necesidad de una excelente gestión operacional en este sector (Economía solidaria) y en general en el mundo empresarial, que generan un escenario para el estudio y análisis de las mejores alternativas para su aplicación y operación. Su amplia concentración y necesidad en el mercado y en la sociedad, conlleva a que la tecnología sea un tema de estudio muy amplio, por ello, como contenido marco para el desarrollo de este artículo se ha planteado la transferencia de tecnología, estableciendo su importancia, injerencia y aplicación dentro del sector de la economía solidaria; sistema integrado principalmente por Cooperativas. Se analizará la tecnología desde un punto de vista conceptual y como fuente de transformación desde el inicio de la historia de la humanidad, en la que se demuestra que el hombre siempre ha sentido la necesidad de crear e innovar, lo hizo desde que produjo innumerables soluciones de vida con la piedra, el fuego, el cobre, el bronce e inventos que marcaron la evolución del hombre como la rueda, el desarrollo en la agricultura, la arquitectura y la literatura principalmente, hasta de manera extraordinaria llegar a la creación de aplicaciones, productos, equipos, dispositivos e infraestructura y desarrollos tecnológicos que facilitan el acceso a la información y a la comunicación permanente, mutando finalmente todo ello, al comercio o mercado de tecnología; situación o hecho que se ha denominado transferencia de tecnología y que ha desencadenado que principales operaciones económicas y comerciales en el mundo empresarial se enmarquen en el negocio jurídico denominado contrato de transferencia de tecnología, dentro de lo cual, se demostrará su importancia en el sector de la economía solidaria, y la del derecho como marco regulador, aún pendiente de ser desarrollado, tanto en Colombia como en muchos países del mundo. La transferencia de tecnología, comprende un movimiento entre el valioso activo que es la tecnología en sí, un proveedor o empresa que trabaja comercialmente con esa la tecnología y un sujeto (persona, sociedad, empresa) que adquiere la tecnología, cancelando el valor o precio al que equivale el servicio tecnológico, y es así como estamos frente a la inminente necesidad de realizar contratos de trasferencia de tecnología, mediante los cuales se formaliza el movimiento planteado, que en el presente artículo abarcará la tipología del contrato de licencia y transferencia de Know how; el primero, con el cual se pretende autorizar la explotación de una obra protegida, y el segundo como aquel aporte de industria o trabajo enmarcado en un conocimiento; estableciendo un concepto amplio sobre estos y las características principales para abordar su importancia y función económica dentro del sector de la economía solidaria. El contrato de licencia y transferencia de Know how, se convierte en una pieza fundamental para el desarrollo y correcta operación de negocios, y desarrollan una función económica relevante en el sector solidario Colombiano al estar íntimamente ligados al cumplimiento de los principios sociales y culturales; rectores de este sector, principios generadores de actividades y funciones que requieren contar con la tecnología idónea y suficiente que permita el cumplimiento de los fines de las Entidades que componen el sector solidario, para su desarrollo efectivo dentro de la economía del país. La naturaleza de su importancia, radica principalmente en la necesidad que tienen las empresas y el sector solidario en general de operar y organizarse efectivamente en todos sus ámbitos, desde la administración interna hasta la valiosa prestación de servicios sociales, económicos, culturales, laborales, entre otros; necesidad basada en el desarrollo tecnológico que ha sido reconocido por el Estado Colombiano y que hace parte de los aspectos sujetos de control y vigilancia por parte de este, a través de la Superintendencia de Economía Solidaria, debido a su importancia y carácter fundamental para el desarrollo de sus fines y principios. En virtud a la investigación y consulta sobre las diferentes operaciones que realizan las entidades del sector solidario y sobre los servicios que prestan, se determina el ejercicio de una función económica en los contratos de transferencia de tecnología, concluyendo acertadamente que para cumplir con sus fines y principales actividades, es necesario implementar la tecnología necesaria que genere impacto y valor agregado para trabajadores, usuarios o asociados de las cooperativas y a la sociedad en general. Sin la ejecución de estos, no podría garantizarse por parte del Estado la protección, promoción y fortalecimiento de carácter normativo en favor de la comunidad y en especial de las clases populares. Lo anterior, sin dejar de lado, que a pesar de las innumerables ventajas que trae la contratación y ejecución de licencias y transferencia de Know how, existen ciertos aspectos generadores de riesgo que deben ser objeto de seguimiento y control por parte de los proveedores de trasferencia de tecnología, y aspectos críticos del contrato que versan principalmente en cláusulas que se incorporan al mismo, que lastimosamente carecen de normatividad aplicable en caso de generarse un conflicto. Tras el análisis de aspectos importantes que giran alrededor de la transferencia de tecnología, se procede a una propuesta de investigación que, siendo un aporte documental al conocimiento, espera llegar a niveles de interpretación sobre las causas que animan a ampliar la regulación de la aplicación de tecnología en Colombia y revisar institucional y políticamente las formas de transferir tecnología a fin de constar su pertinencia en un régimen de contratación que no vaya en contradicción con sus fines. Si las empresas o entidades de carácter público o privado en Colombia, desean crear innovaciones tecnológicas deben contar con las tecnologías convenientes y proporcionales a su objeto social, que por lo general se deriva de fuentes externas, que no es otra cosa que la colaboración de proveedores para su adquisición o desarrollo, lo que se convierte en transferencia de tecnología. De acuerdo a lo anterior, resulta significativo hablar del proceso de desarrollo institucional y normativo de la Ciencia y la Tecnología en Colombia, desarrollo que no ha generado los resultados esperados y es pobre frente a la actividad creciente de esta ciencia, que, al vincularlo con el régimen legal aplicable al Sector solidario, no refleja su importancia frente a las operaciones y requerimientos tecnológicos que este sector requiere, al ser mundialmente reconocido como uno de los movimientos socioeconómicos más grandes que lleva inmerso caracteres fundamentales que tienen presencia universal, inclinados a la satisfacción de diferentes necesidades de la humanidad y aspiraciones de los socios o usuarios en diferentes aspectos, dentro de los que sobresale el económico y el social. En virtud al nivel de importancia de la economía solidaria mundialmente, se procede a comparar el derecho inicialmente desde el punto de vista de la tecnología; avances y principales potencias que lideran su producción impulsando el desarrollo de sociedades y su crecimiento económico. En concordancia con el comportamiento de la Tecnología se plantea el Movimiento de la Economía solidaria a nivel internacional, con el fin de reconocer el impacto universal de ambas. La primera, como motor de desarrollo y la segunda considerada como el tercer sector de la economía. En aras de dirigir el tema objeto de estudio al régimen colombiano, previamente se establecen los índices de producción tecnológica en países de América Latina, la cual es casi nula debido a la falta de incentivos e infraestructura que promueva la creación, innovación y desarrollo tecnológico propio. Por lo Anterior, países como Colombia se ven en la necesidad de contratar transferencia de tecnología, e implementarla en diferentes sectores, como lo es en el sector solidario, fundamental por su visión hacia aspectos sociales y esenciales que pretenden coadyuvar al desarrollo integral del ser humano; visión que se ha visto vulnerada, dado a la desviación de los fines de la economía solidaria y a la realización de actividades que no guardan relación directa con las funciones propias de las Cooperativas. El Cooperativismo nacido en el mundo en la segunda mitad del siglo XIX constituye una experiencia social, que en Colombia tuvo un gran apogeo alrededor de 1970, pero luego, a finales del siglo pasado sufrió una crisis profunda de la cual ha sido difícil recuperarse y de la que se ha dicho, fue inducida. Su efecto, constituye un motivo de estudio en el presente trabajo. Las situaciones ajenas a la naturaleza de composición cooperativa, han llevado al gobierno a tomar decisiones para combatir ciertos abusos, crisis cooperativas y formas de corrupción, que, al solucionar una complejidad social, genera contradicciones y efectos poco prácticos en el régimen de contratación dispuesto por ley para transferir tecnología. ; When it comes to technology, no sector of the Colombian economy could ignore it, and it is common to see how this science penetrates the different organizational and administrative processes of any type of Entity, thanks to the existence of interest in constant evolution, in the development of knowledge, in the need for excellent operational management in this sector (Solidarity Economy) and in general in the business world, which generate a scenario for the study and analysis of the best alternatives for its application and operation. Its wide concentration and need in the market and in society, leads to technology being a very broad topic of study, therefore, as a framework for the development of this article has raised the transfer of technology, establishing its importance, interference and application within the solidarity economy sector; system integrated mainly by Cooperatives. Technology will be analyzed from a conceptual point of view and as a source of transformation from the beginning of the history of humanity, in which it is shown that man has always felt the need to create and innovate, since he produced countless solutions of life with stone, fire, copper, bronze and inventions that marked the evolution of man as the wheel, development in agriculture, architecture and literature mainly, even in an extraordinary way to reach the creation of applications, products, equipment, devices and infrastructure and technological developments that facilitate access to information and permanent communication, eventually mutating all this, to the technology market or trade; situation or fact that has been called transfer of technology and that has triggered that main economic and commercial operations in the business world are framed in the legal business called technology transfer contract, within which, its importance will be demonstrated in the sector of solidarity economy, and that of law as a regulatory framework, still pending development, both in Colombia and in many countries of the world. The transfer of technology, involves a movement between the valuable asset that is the technology itself, a provider or company that works commercially with that technology and a subject (person, society, company) that acquires the technology, canceling the value or price what is equivalent to the technological service, and this is how we are facing the imminent need to carry out technology transfer contracts, through which the proposed movement is formalized, which in this article will cover the typology of the license and transfer agreement of Know how the first, with which it is intended to authorize the exploitation of a protected work, and the second as that contribution of industry or work framed in a knowledge; establishing a broad concept about these and the main characteristics to address their importance and economic function within the sector of the solidarity economy. The license and transfer of Know how contract becomes a fundamental piece for the development and correct operation of businesses, and they develop a relevant economic function in the Colombian solidary sector, being closely linked to the fulfillment of social and cultural principles; rectors of this sector, principles that generate activities and functions that require having the appropriate and sufficient technology that allows the fulfillment of the purposes of the entities that make up the solidary sector, for its effective development within the economy of the country. The nature of its importance lies mainly in the need for companies and the solidarity sector in general to operate and organize effectively in all its areas, from internal administration to the valuable provision of social, economic, cultural, and labor services, among others; need based on technological development that has been recognized by the Colombian State and that is part of the subjects subject to control and surveillance by the latter, through the Superintendency of Solidarity Economy, due to its importance and fundamental character for the development of its purposes and principles. By virtue of the investigation and consultation on the different operations carried out by the entities of the solidarity sector and on the services they provide, the exercise of an economic function in technology transfer contracts is determined, correctly concluding that in order to fulfill its purposes and main activities, it is necessary to implement the necessary technology that generates impact and added value for workers, users or associates of cooperatives and society in general. Without the execution of these, the protection, promotion and strengthening of normative character in favor of the community and especially of the popular classes could not be guaranteed by the State. The foregoing, without neglecting that, despite the innumerable advantages that the contracting and execution of licenses and know-how transfer bring, there are certain aspects that generate risk that must be monitored and controlled by the transfer providers. of technology, and critical aspects of the contract that deal mainly with clauses that are incorporated into it, which unfortunately lack applicable regulations in the event of a conflict. After the analysis of important aspects that revolve around the transfer of technology, we proceed to a research proposal that, being a documentary contribution to knowledge, hopes to reach levels of interpretation on the causes that encourage to expand the regulation of the application of technology in Colombia and institutionally and politically review the ways to transfer technology in order to record its relevance in a contracting regime that does not contradict its purposes. If companies or entities of a public or private nature in Colombia, wish to create technological innovations, they must have the suitable technologies and proportional to their corporate purpose, which is usually derived from external sources, which is nothing else than the collaboration of suppliers for its acquisition or development, which becomes technology transfer. According to the above, it is significant to talk about the process of institutional and regulatory development of Science and Technology in Colombia, a development that has not generated the expected results and is poor in the face of the growing activity of this science, which, by linking it with The legal regime applicable to the Solidarity Sector does not reflect its importance in relation to the operations and technological requirements that this sector requires, since it is recognized worldwide as one of the largest socioeconomic movements that has immersed fundamental characteristics that have a universal presence, inclined towards satisfaction of different needs of humanity and aspirations of partners or users in different aspects, among which the economic and social. By virtue of the level of importance of the solidary economy worldwide, the law is initially compared from the point of view of technology; advances and main powers that lead their production, promoting the development of societies and their economic growth. In accordance with the behavior of Technology, the Solidarity Economy Movement is proposed at the international level, in order to recognize the universal impact of both. The first, as a development engine and the second considered as the third sector of the economy. In order to address the subject matter of study to the Colombian regime, previously established rates of technological production in Latin American countries, which is almost zero due to the lack of incentives and infrastructure to promote the creation, innovation and technological development itself . For the previous, countries like Colombia are in need of technology transfer contract, and implement it in different sectors, as it is in the solidary sector, fundamental for its vision towards social and essential aspects that intend to contribute to the integral development of the human being ; vision that has been violated, given the deviation from the aims of the solidarity economy and the realization of activities that are not directly related to the functions of the Cooperatives. The Cooperativism born in the world in the second half of the XIX century constitutes a social experience, which in Colombia had a great apogee around 1970, but then, at the end of the last century suffered a deep crisis from which it has been difficult to recover and what has been said, was induced. Its effect constitutes a reason for study in the present work. The situations outside the cooperative composition nature, have led the government to make decisions to combat certain abuses, cooperative crises and forms of corruption, which, by solving a social complexity, generates contradictions and impractical effects in the hiring regime provided by law to transfer technology. ; CRAI-USTA Bogotá ; https://scholar.google.es/citations?user=sHbNoUkAAAAJ&hl=es ; http://scienti.colciencias.gov.co:8081/cvlac/visualizador/generarCurriculoCv.do?cod_rh=0001350165 ; http://unidadinvestigacion.usta.edu.co
Part ten of an interview with Gloria Mulcahy and Marion Madonia. Topics include: Rumors about their father. The mafia's impact on the perception of Italian-Americans. How their father would like Fitchburg now. Fitchburg today. ; 1 SPEAKER 1: The only one problem with state was college, Fitchburg College. Did I call it the right name? I still call it Fitchburg State. SPEAKER 2: That's it, I think, Fitchburg State College. SPEAKER 1: Yeah, well let me, let me -- we used to call it State Teachers. Anyways, Jerry Lumbar, because he was State Representative also, and he was on the board of Fitchburg State College. SPEAKER 2: Mm-hmm. SPEAKER 1: And dad ran for State Rep, too. It was like one, one was half of the city; and then if you remember he had the other half of the city. Something like that. Yeah, I think so. But, yeah he, yeah he had -- yeah, because driving to Boston every day, that's, that's a lot. That's a lot. SPEAKER 2: So what do you think your father's hardest experience was? SPEAKER 1: Hardest experience? Losing? Do you think losing? Maybe losing, because he loved the city of Fitchburg, I don't know. What do you think, Glo? SPEAKER 3: Yeah, probably. SPEAKER 2: I feel like after losing, after pouring your heart out. SPEAKER 1: Yeah he did -- his whole heart. SPEAKER 3: Yeah, he was so disappointed because of who beat him, too. SPEAKER 1: Yeah. SPEAKER 3: Because he was supposedly a Communist also. SPEAKER 1: Right. SPEAKER 3: It was true, but people still went on and elected him. SPEAKER 1: Yeah, that's right. I forgot about that, yeah. SPEAKER 2: What is that person's name? SPEAKER 1: Headley Berney. SPEAKER 2: Headley Berney? SPEAKER 3: Yeah, yup. SPEAKER 1: That was [crosstalk – 00:01:40] to have someone beat you like that. 2 SPEAKER 3: Yeah. SPEAKER 1: [Unintelligible – 00:01:42] and it was, yeah [crosstalk – 00:01:47]. SPEAKER 3: And they had sent ledgers out saying that they had proved that he was a Communist. SPEAKER 1: Yes, right. SPEAKER 3: And yet they still voted for him. SPEAKER 1: Yeah the City of Fitchburg, yeah, right. Because now you can see the way people vote in this new generation that they, they had grown apart. Who was mayor then? I don't know if it was Bean or who; but I mean, Fitchburg was going downhill, and you know, because we don't have the right people running for office. I mean, you know, they weren't; but now maybe, now I hope so. But it was like people… SPEAKER 3: They… SPEAKER 1: Nowadays, it seems like they, do they really care? Like then, then it was like you really cared for the city and you took care of it. I mean, Fitchburg was in a better position, okay. That's the best thing to say. And our father made Fitchburg a better city to live in because it was in debt, as we [read], it was in debt before. SPEAKER 2: Mm-hmm. SPEAKER 1: This was a nice place for people to come to, and people -- then it went downhill because -- I mean he took off, he did things, the new man did things that were a disgrace because I was at city hall still, and I left. Because he, he used to say things that were wrong. We would be walking down the aisle or row, and he'd say, "Hey lady, your slip's hanging," or something, you know? And he was the mayor of Fitchburg, and it was like, "Oh, who voted for him?" It was a disgrace, and no one would admit it. And now that's what hurts, because I was at city hall and I left. I had to leave because… SPEAKER 2: You had to leave?3 SPEAKER 1: Yeah, I had to leave because he was obnoxious and he, you know… SPEAKER 2: Was it at the time when he lost that maybe he had to make some unpopular decisions? SPEAKER 1: Well, there might have been one thing. There was something that… I don't know something about the garage, or a club or something, I don't know. Wasn't it about [unintelligible – 00:03:47] or something? Was that… SPEAKER 3: [Unintelligible – 00:03:51] SPEAKER 1: I don't know, probably they thought -- and my father had -- it was all a lie because my father never took anything, money. That's what they thought. [Unintelligible – 00:04:00] paid him off or something. Oh, I know what it was. He had built, they had built that garage, building garage, and was there a bar next door to it? SPEAKER 3: It can't be that garage there. SPEAKER 1: No. SPEAKER 3: Was it the one down at the depot? I don't know. SPEAKER 1: I don't know, I can't recall. It was something and they thought that maybe he took something, or that he favored this thing, and I really can't remember. That's why I probably should have gone up to the, [unintelligible – 00:04:34] to weed out some things. SPEAKER 3: We were going to go. SPEAKER 1: You know, because when you get older you sort of put everything in the back. SPEAKER 2: I already know. [Laughter] SPEAKER 1: Oh, you do? SPEAKER 2: No, no I only mean about memory, that's all. SPEAKER 1: Oh, okay. I'm sorry. SPEAKER 2: No, that's all. SPEAKER 1: But you know what I mean about the -- we can't really say. Yeah, because I don't know. 4 SPEAKER 2: Was there ever talk of the mafia being involved? SPEAKER 1: No, no mafia in those days. No, nope. SPEAKER 2: No? SPEAKER 1: That was one thing. Yeah, because I know that's the big issue nowadays. SPEAKER 2: Yeah, nowadays. But no. [Crosstalk – 00:05:09] SPEAKER 1: No the mafia -- yeah, that was that. I know. How come, you think, because we… SPEAKER 2: Yeah, sometimes they used to be called the Black Hand. SPEAKER 1: Oh, the Black Hand. Yeah, I never heard of the Black Hand. The mafia, we always -- you heard of that, but we never talked about it here. SPEAKER 2: Yeah, mm-hmm. SPEAKER 1: Because one thing, Dad never did. When we, we talked about it, like my generation, in my past, with my ex, we talked about the mafia. And dad was alive then. SPEAKER 2: Yeah. SPEAKER 1: That's funny. But never, never when we were younger with my father. The mafia wasn't an issue. SPEAKER 2: So even now, is that more of the big city type thing? SPEAKER 1: Now, now, no. I think it's all around. [Laughter] SPEAKER 2: All around? Hmm… SPEAKER 1: I think the mafia, yeah. But I don't think that -- I mean, there's mafia, but we don't, you know, use it. SPEAKER 2: Mm-hmm. SPEAKER 1: Some days I'd like to. [Laughter] No I'm sorry. No, but Dad, no. That was one thing. No because [unintelligible – 00:06:04] Sicilians then, that was a big mafia thing. Oh my gosh. SPEAKER 3: Do you want more coffee? SPEAKER 1: Yeah, don't you want a cup of coffee?5 SPEAKER 2: I have a long [unintelligible – 00:06:15] … Is there anything; is there anything else that you'd like to share, or…? SPEAKER 1: I'm trying to think. About us or our father? SPEAKER 2: Anything. SPEAKER 1: About Italians? SPEAKER 2: Yeah. SPEAKER 1: I think Italians have come a long way. You know, they've really progressed. We know a lot of people that are Italian from Water Street that, that really do, that have their own business also. People really have come a long way, but -- and I think the mafia was in the past. I think we just like the movies of it. I know that they want to stop that, but… SPEAKER 2: Now do you feel strongly about that? Let's say the Sopranos, I don't know if you've heard of that? SPEAKER 1: Oh no, I don't watch it. I don't have HBO. We don't watch it. SPEAKER 2: Ah, a lot of people don't like… SPEAKER 1: No, yeah. SPEAKER 2: I mean if you're Italian. SPEAKER 1: Yeah, it's ruining the Italian image, and that's what -- because I know [unintelligible – 00:07:11] we're trying to stop, you've got to try and stop that because it's ruining our image. Because Italians are known to be mouthy, so… SPEAKER 2: Mm-hmm. SPEAKER 3: It's wrong. SPEAKER 1: No. Now let me tell you one thing though that happened is that my… in the paper, the newspaper, I know, it was in the newspaper, but we had nothing to do with it. In the newspaper, it had, it named the mafia in Sicily, the names. And of course, that's my marriage name that I'm using still even though I've been divorced. I'm really, you know, a Levanti. And that name, Medonia, was on there. 6 SPEAKER 2: Oh, wow. SPEAKER 1: I couldn't believe it. Someone brought it to me. SPEAKER 2: Your name? [Laughter] SPEAKER 1: Or my past name. I'm really Levanti-Medonia. SPEAKER 2: [Unintelligible – 00:08:05] SPEAKER 1: I should change that to Marian Levanti-Medonia. Yeah, because I'm divorced. I get that. No, there's nothing really… SPEAKER 2: Are the Medonias from Fitchburg? SPEAKER 1: No, they're from Sicily. The father… SPEAKER 2: Your father? SPEAKER 1: Yeah, he was originally from Fitchburg. Yeah. But there's an article in the Fitchburg book. SPEAKER 2: So actually… SPEAKER 1: --of the mafia people. SPEAKER 2: The Sons of Italy, there's actually a discussion about getting the word out there that Italians are not… SPEAKER 1: Yeah. Are not mafia and to try to -- we're trying to, you know, cut out some of the shows. But I like the mafia stories. I mean, it's in our heritage in one way, isn't it? I mean really. SPEAKER 2: Uh-huh. SPEAKER 1: I mean… SPEAKER 3: Gosh, it's lunch time, and I get breakfast about, you know… SPEAKER 2: Yeah, these things take a long time, especially when you have a lot to share. SPEAKER 1: Yeah, a lot. Maybe we can step out or something, but let's -- so I can add something. Go ahead. SPEAKER 2: So what types of things can you do at those [unintelligible - 00:09:17]? SPEAKER 1: Like they're saying, maybe we could, we could just spread the word, like write letters and tell the Representatives to vote against these things that are coming up. If there was something coming 7 out that they were going to do about the mafia, or making the movies about mafia. But I really don't know what we could do about it. I mean, the mafia is in every nationality. It's not just Italian, right? People all thought it was Italian… Oh you could have just handed that to me. SPEAKER 3: I know, I want the coffee, too. SPEAKER 1: Hand it to me. SPEAKER 3: [Unintelligible – 00:09:57] I was going to put a table cloth on, but I put that down right away. SPEAKER 2: Let me just ask you one more thing. SPEAKER 1: Yeah. SPEAKER 2: What do you think -- how do you think -- what would your father thing of Fitchburg now? SPEAKER 1: He'd be proud of it now, yeah. SPEAKER 2: Yeah? SPEAKER 1: He would be. He would be happy with what is happening now. Because Main Street, I think Main Street is starting to look very nice. SPEAKER 2: Mm-hmm. SPEAKER 1: And I think, I think our past mayor, she did a good job. SPEAKER 3: Right, right. I think Dan will do good, too. SPEAKER 1: And Dan will do well, too. But I think with Fitchburg State and [unintelligible – 00:10:42] to those, but now we… because life has changed in Fitchburg. It's not like the old days where we had paper mills and stuff. Now we have to get in new [differences] and different things, but I think being a college town is even nicer. But I think the Italians have done a lot for Fitchburg. But… I think he'd be happy, but then he'd be so upset knowing what happened, you know, September 11th. SPEAKER 2: Oh yeah. 8 SPEAKER 1: I don't think he could have ever imagined it happening. But like he was… politicians though, he would be more upset now because of what happened, you know. Because that's gone now, isn't it? Now that's all gone because of September 11th. You know, all the troubles that were going on… SPEAKER 2: In the federal government? SPEAKER 1: Yes. In both the President and Ducaucus when he… I think he changed. Things changed. SPEAKER 2: But before that he would have been upset? SPEAKER 1: Yeah, because I know just when he was dying -- who ran? Ducaucus ran for -- was it Ducaucus that ran, or who was it? SPEAKER 2: For President, or…? SPEAKER 1: Yeah, who ran for President? SPEAKER 2: Ducaucus. SPEAKER 1: Ducaucus, okay. It was -- remember there was Ducaucus and someone else, and something else came out. SPEAKER 2: I don't remember. SPEAKER 1: I can't remember. I had, I had thought about this before that -- because there was things going on about politicians that, little things that were going on, you know? SPEAKER 2: Oh. SPEAKER 1: So… But he… SPEAKER 2: You can eat. SPEAKER 3: [Unintelligible - 00:12:32]. SPEAKER 1: I should be helping you SPEAKER 2: No, it's all right. SPEAKER 1: [Unintelligible – 00:12:50] Fitchburg. I think he'd be happy with it. I think there's nothing wrong with Fitchburg now. It's come a long way, because it was going downhill. SPEAKER 2: Mm-hmm. SPEAKER 1: And you know… I put it there.9 SPEAKER 3: I should have put a placemat there. I had a table cloth to put up, but we sat down. SPEAKER 1: I should have put it down for you. Um, if you please. It's a new world, it's a new life, you know? You have to be… he's… SPEAKER 3: There's pumpkin bread. SPEAKER 2: No, no. Okay, thank you, that's fine. SPEAKER 3: I thought we were going to have it when you first came in. Sorry. SPEAKER 1: What do you think he'd think now, Daddy? What do you think he'd think of the city? He'd be happy, wouldn't he? SPEAKER 3: He'd be happy. Mm-hmm, I think so. SPEAKER 1: I don't know what else to say. My problem is, my problem is the last… 25 years, we've had sickness in the family. My mother, then my father [unintelligible – 00:14:10], so I'm trying to go beyond that. And it's hard, because to remember back when things were -- what you're doing now, which is great, you're helping us to bring this out to remember when things were, when there wasn't any sickness. But my father always got pneumonia every year. He was always in the hospital. SPEAKER 2: Mm-hmm. SPEAKER 3: [Unintelligible - 00:14:29]. SPEAKER 1: Happy, yeah. And especially with now with the new fire station, everything looks so nice now. I mean, now with the new buildings, oh my gosh and Fitchburg State. SPEAKER 2: I was really surprised about Fitchburg because I live in Worcester. SPEAKER 1: Oh. SPEAKER 2: And I never come out here. SPEAKER 1: Oh, okay. SPEAKER 3: So when you did you start coming Linda? SPEAKER 2: About September, I think. Late August. SPEAKER 1: Mm-hmm. SPEAKER 2: And I was really pleasantly surprised. It's really a nice, nice area.10 SPEAKER 1: It is. SPEAKER 2: I think you're right, Fitchburg State College offers a lot. SPEAKER 1: It offers a lot, and we -- see, before it was much smaller. And like my in-laws used to live right across from State College. SPEAKER 2: Ah. SPEAKER 1: On Moth Street, and they took their houses, then they're taking Snow Street, and that used to be like a dumping area from State College down to Main, and now it looks so nice. SPEAKER 2: Now what would that area have been called back then? Do you know? Was it called any particular area? SPEAKER 3: No. SPEAKER 1: I'm trying to think. No. SPEAKER 3: No, I don't think so. /AT/pa/mg/es
Iceland s population of approximately fifty thousand inhabitants did not change appreciably from the end of the settlement period in the late twelfth century until the mid-nineteenth century because of the climate and limited technology in agriculture and fisheries. In fact, periodic decreases resulted from climatic fluctuations, natural disasters and epidemics, since this was a primitive rural community of farmers and fishermen. The weakness of the urban community was so apparent that when the royal monopoly on domestic trade was abolished by law in 1788, new migrants from selected villages to urban communities1 were offered public subsidies, such as free lots and tax dispensation for twenty years. Despite this government intervention, the growth of the urban population, especially in the capital city, did not manifest until early in the twentieth century following technological developments, such as the advent of motor vessels, banks, and certain infrastructure investments. That is probably because the Danish authorities and Icelanders were not unanimous in their policies and actions. The growth of the urban population was followed by a decline in the rural population. This trend increased after World War II, and at the beginning of the 1980s, the population of the urban areas outside the capital area2 began to decline as well, especially those populations that were farthest away from Reykjavík and Akureyri, the second-largest urban community outside the capital area. The present research s objective is to investigate whether transportation improvements affect inter-regional migration in Iceland. This thesis is divided into three main parts. First, a brief introduction describes the development of the transportation system in Iceland, especially the road network, and geographic population patterns in the twentieth century. The second part covers fundamental theories of transportation economics and spatial economics, especially regarding transport demand, the geographic pattern of housing prices, theories of industrial location, and interregional migration. The third part reports on an empirical investigation that is in line with the objective of the thesis. Many factors motivate migration. Geographic differentials in labour market conditions were among the first factors addressed by economic theory in the context of spatial economics and were still among the central factors when amenities, local factors of value offered free or relatively inexpensively to the local population, were included several years ago. Amenities include natural resources, public services and social activities, while negative amenities or dis-amenities include local phenomena, attributes, incidents or threats, including crime and pollution that decrease the welfare of the local population without compensation. One theory has suggested amenities compensate for lower wages; since people tend to like places with good weather conditions, beautiful scenery, and other amenities, these places tend to generate an excess supply of labour, and wages decrease, while wages are higher where amenities are more limited. The New Economic Geography is the most recent theory covering interregional migration, where the core-periphery model is central. According to the model, the agglomeration economies are among the main reasons for rural-to-urban migration, through higher real wages. Moreover, lifetime earnings instead of present wages are addressed as more relevant. Uncertainty is included as well. One version of the core-periphery model includes social capital and traffic congestion. Transportation economics is a large field within economics. Here, transport demand is relevant to the study topic so the theoretical presentation of transportation economics will be devoted to that only. Unlike many others types of demand, transportation demand is a derived demand since it is the demand for any other goods that is, people travel to work, trade, and go shopping. Otherwise, transportation demand is comparable to demand for other values or goods where price, income, and the price of supplementary and complementary goods play a central role. The dissertation s empirical contribution will be divided into three parts and therefore classified into three separate chapters. First, we investigate the relationship between transportation improvements and local housing prices because housing prices reflect the value of locations. Second, we measure whether and to what degree rural residents value agglomeration and access to a central business district (CBD)3. Finally, we examine whether transportation improvements affect interregional migration. The empirical part of the study is based on data from Iceland that covers annual averages for Iceland s 79 municipalities for nearly two decades the period from 1981-2006. Many municipalities were merged during this period with the result that the relevant data for all the years were classified according to the number of municipalities in the year 2006 in order to maintain comparability of data. Panel data models are implemented for analysis. They combine the analysis of cross section and time series simultaneously that is an analysis of number of individuals or municipalities over time. One can choose between fixed and random effect in the analysis of panel data, where the coefficients of the fixed effect model include a variation within municipalities, while coefficients of random effect include both within and between variations. The estimation of the relationship between transportation improvements and housing prices is based on a relatively new interpretation of Johan Heinrich von Thünen s (1783-1850) theory regarding land rent: housing prices tend to be highest in the centre of a CBD because of the significance of the market, and they decrease for every unit of distance from the centre. However, the theory also suggests that transportation improvements between a CBD and a rural area increase housing prices in the rural areas because of easier access to the CBD. Where the variation of transportation improvements is to be found between all municipalities and Reykjavík, a model of fixed effect was found to be relevant. The analysis of Iceland confirms that the relationship between transportation improvements and housing prices is non-linear that is, the marginal impact, which is largest in the municipalities adjacent to the CBD, decreases as the distance between the municipality and the CBD increases. This result shows that the impact of transportation improvements on local housing prices increases marginally as the distance between a district and a CBD decreases. Several other known factors, such as the supply of housing, had an expected negative impact on housing prices, while the number of rooms, balconies, garages, and parking had positive impacts. Until the present study, an analysis of this theory had not been implemented on an entire country. Along with heterogeneous marginal impact, these were the major contributions of this particular empirical study. The value of access was estimated by testing whether the spatial disparity of housing prices in Iceland, especially the difference between CBDs and rural areas, had changed during the past two decades. If it had changed, we tested whether the change was a result of increased agglomeration of economies or a result of changing preferences for access over amenity values. Again, the analysis is based on a modern version of von Thünen s theory concerning the forces behind the spatial disparity of housing prices, along with theories of agglomeration economies. Now, a model of random effect, returning coefficients including both within and between variations, was relevant since local amenities have to be considered in an evaluation of access and agglomeration economies. The results suggest that the spatial disparity of housing prices changed in favour of CBDs in Iceland and that changed preferences in favour of access over amenities were responsible that is, access became relatively more valuable. These changes were also due to increased agglomeration economies, but further inspection shows that the differences in housing prices between Reykjavík and the closest neighbouring municipalities decreased, despite previous findings. Weak evidence suggests that this decreased difference could be due to counter-urbanisation, a relatively new phenomenon in which certain types of urban citizens move from urban areas to rural areas within a 120-kilometre radius. This phenomenon has been detected both in North America and Europe. The many reasons for this phenomenon can generally be classified into economic factors and changed preferences such as proximity to wild nature (absence of pollution) and traditional farming. In the present study, as in the previous one, several other known factors have had an expected impact on housing prices. These factors include labour income, supply of housing, housing age, dwelling size, number of rooms per dwelling, balconies, garages, parking, and number of dwellings in the same house. Finally, the impact of transportation improvements on interregional migration was tested. The empirical model is based on the neo-classical Harris-Todaro model. The results suggest that geographic differentials in labour market conditions, such as wages and unemployment, play a leading role in explaining interregional migration, but the supply of housing and transportation improvements also affects interregional migration. While the supply of housing seemed to have had a positive impact on interregional migration, transportation improvements between the rural and urban areas did not have a homogeneous impact on interregional migration in the relevant regions, where it was negative towards its closest regions of the rural area and positive towards regions farther away. The first result is in line with the theory of the New Economic Geography (or the Core-Periphery Model), suggesting that a transportation improvement between two different regions would result in a net flow of residents from the smaller to the larger region, due to better market access and agglomeration economies. Certain types of industries (firms in monopolistic competition) will disappear from the smaller region and grow in the larger region. The latter is in line with the Disequilibrium and Harris-Todaro models, suggesting that transportation improvements lead to positive net inflows of migrants because of higher real wages following lower transport costs. Since the overall results indicate that selected factors are missing in the model, the analysis was repeated for men and women separately. The results then showed that the model was better in explaining the migration behaviour of women rather than men. The condition of the labour market seemed to matter more to women than men. This is a logical result to some extent, since it has been shown in other studies that the gender wage gap is larger in rural areas of Iceland than in urban areas. The supply of housing was affecting the migration patterns of both genders, while travel time, surprisingly, did not show any significance. Weak results for the migration pattern of men fuelled the idea that it should be tested against the migration pattern of women. Thus, if women would leave for better income, according to Gary Becker s results that show singles are generally less well off than married people and other couples, the expected future welfare of single men would be lowered. With this in mind, the most logical response by single men would be to follow single women, since men are indifferent regarding other potential factors affecting migration. A new variable for reflecting changes in the local gender ratio (number of women divided by number of men) in the previous period was added to the model and confirmed the hypothesis. Moreover, travel time also became significant for men, and the overall robustness of the model increased. Therefore, travel time seems to impact the interregional pattern of men but not women. ; Hin mikla fjölgun íbúa á höfuðborgarsvæðinu og fækkun til sveita á Íslandi var tilefni þessarar rannsóknar. Þjóðinni fjölgaði lítið fram á miðja 19. öld, en íbúafjöldi sveiflaðist öldum saman í kringum 50.000. Miðað við ríkjandi tæknistig virðast landbúnaður og sjávarútvegur ekki hafa geta brauðfætt fleiri íbúa og sveiflur í veðurfari, náttúruhamfarir og farsóttir lögðu grunninn að sveiflum í fjölda íbúa þannig að ekki var stór munur á íbúafjölda frá lokum landnámsaldarinnar fram á miðja 19. öld, eftir því sem komist verður næst. Þetta var frumstætt sveitasamfélag og mikill meirihluti bjó í strjálbýli. Myndun þéttbýlis var svo veik á Íslandi að sett voru lög árið 1788, þegar verslun var gefin frjálsari4, um styrki til þeirra sem settust að í völdum kaupstöðum þ.e. Reykjavík, Grundarfirði, Ísafirði, Akureyri, Eskifirði og Vestmannaeyjum. Styrkirnir fólust í ókeypis lóðum og 20 ára undanþágu frá sköttum svo eitthvað sé nefnt. Það var samt ekki fyrr en snemma á 20. öldinni eftir vélvæðinguna, fjárfestingu í innviðum, stofnun banka og annarra stofnana, að fólki fer að fækka til sveita og fjölga í þéttbýli um land allt en mest á höfuðborgarsvæðinu. Það kann að vera vegna þess að framan af voru ráðandi öfl ekki einhuga um eflingu þéttbýlis. Vöxtur þess varð síðan mjög ör eftir lok seinni heimstyrjaldarinnar og í upphafi 9. áratugarins fór íbúum að fækka í þéttbýlum utan höfuðborgarsvæðisins, einkum þeim sem fjærst voru Reykjavík og Akureyri. Rannsóknin er í þremur megin hlutum. Fyrst er stuttur inngangur sem varpar ljósi á hvernig samgöngukerfið, þó aðallega vegakerfið, íbúaþróun einstakra landsvæða og búferlaflutningar á Íslandi þróuðust á 20. öldinni. Þar á eftir kemur stór kafli um helstu kenningar og líkön innan samgönguhagfræði og svæðahagfræði. Innan svæðahagfræði er einkum horft til landfræðilegs breytileika á fasteignaverði, staðsetningar fyrirtækja og búferlaflutninga. Að lokum kemur hluti sem segir frá þremur mismunandi reynslurannsóknum (e. empirical studies). Samkvæmt kenningum hagfræðinnar hefur margt áhrif á búferlaflutninga. Oftast eru aðstæður á vinnumarkaði nefndar en skynvirði verður áberandi á síðari tímum. Skynvirði (e. amenity value) felst í staðbundnum gæðum sem auka velferð almennings án þess að hann borgi fyrir það markaðsvirði. Ýmis náttúrugæði, niðurgreidd og endurgjaldslaus þjónusta eða hreinlega félagsstarf hefur verið flokkað undir skynvirði. Þá hafa fræðimenn talað um neikvætt skynvirði (e. disamenity). Það eru staðbundnir þættir sem draga úr velferð íbúanna án þess að þeir fái fyrir það bætur. Glæpir og mengun hafa verið taldir þar á meðal. Athyglisverðar eru kenningar sem gengið hafa út á að laun séu almennt lægri á stöðum þar sem skynvirði er hátt. Það er útskýrt þannig að fólk laðist að stöðum sem bjóða upp á gott veðurfar eða önnur endurgjaldslaus gæði. Það eykur framboð vinnuafls og laun lækka. Að sama skapi eru laun óvenju há þar sem skynvirði er lágt. Nýjastar eru kenningar nýju- svæðahagfræðinnar (e. New Economic Geography), en þaðan er kjarna- jaðarlíkanið ættað. Þar á borgarhagræði stóran þátt í að laða íbúa úr sveit til borgar með hærri launum. Þá er einnig lögð meiri áhersla á ævitekjur fremur en laun á hverjum tíma. Einnig er svigrúm fyrir áhættu. Öll óvissa um afkomu dregur íbúa til svæða þar sem afkomuöryggi er meira. Í einu þessara líkana er félagsauði og umferðarþunga fundinn staður. Samgönguhagfræði er stórt svið. Hér er það eftirspurn eftir samgöngum sem tengdist viðfangsefni ritgerðarinnar og fræðilegum bakgrunni hennar því gerð skil. Það sem einkennir eftirspurn eftir samgöngum er að hún er afleidd þ.e. hún er afleiðing af eftirspurn eftir öðrum gæðum. Fólk ferðast í þeim tilgangi að versla og sækja vinnu og afþreyingu svo eitthvað sé nefnt. Að öðru leyti lýtur eftirspurn eftir samgöngum sömu lögmálum og eftirspurn eftir öðrum gæðum þar sem eigið verð, verð stuðnings- og staðkvæmdarvara og tekjur neytenda spila stórt hlutverk. Í þessari rannsókn var ætlunin að mæla hvort samgöngubætur hefðu áhrif á búferlaflutninga og hvernig. Þetta var gert í þremur skrefum. Fyrst með því að skoða áhrif samgöngubóta á fasteignaverð, þar sem fasteignaverð endurspeglar virði staða og staðsetninga. Í öðru lagi að meta þróun landfræðilegs breytileika fasteingaverðs og hvort í því fælist þróun á borgarhagræði og virði aðgengis að höfuðborginni. Að lokum meta áhrif samgöngubóta á búferlaflutninga með beinum hætti. Reynslurannsóknir ritgerðarinnar byggðu á gögnum frá Íslandi yfir öll sveitarfélög á landinu (79) í nærri tvo áratugi. Reiknuð voru ársmeðaltöl fyrir öll sveitarfélögin. Mörg sveitarfélög voru sameinuð á þessu tímabili en til að gæta samræmis voru allar tölur reiknaðar upp fyrir 79 sveitarfélög líkt og á síðasta ári í gagnasafninu, árið 2006. Líkönum fyrir tvívíð gögn (e. panel data) var beitt við greiningarnar. Þau greina líkön með þversniðs- og tímaraðagögn samtímis þ.e. yfir fjölda einstaklinga eða sveitarfélaga í mörg ár. Í greiningum tvívíðra gagna er í megin atriðum hægt að velja á milli líkans með föstum áhrifum annars vegar og tilviljunarkenndum áhrifum hins vegar. Líkan með föstum áhrifum skilar stuðlum sem endurspegla breytileika innan sveitarfélaga eingöngu, meðan líkan með tilviljunarkenndum áhrifum skilar breytileika innan sveitarfélaga og milli þeirra samtímis. Við mat á áhrifum samgöngubóta á fasteignaverð var stuðst við kenningu og líkan þýsks hagfræðings, Johan Heinrich von-Thünen (1783-1850), um landfræðilegt mynstur fasteignaverðs, þar sem það hefur tilhneigingu til að lækka út frá borgarmiðju vegna mikilvægis markaðarins. Þar sem breytileika á samgöngubótum var að finna á milli allra sveitarfélaga og Reykjavíkur skilaði líkan með föstum áhrifum niðurstöðum sem svöruðu rannsóknarspurningunni. Niðurstaða greiningarinnar staðfesti að samgöngubætur milli landsbyggðarinnar og höfuðborgarinnar hafa áhrif á fasteignaverð á landsbyggðinni til hækkunar. Sérstaða rannsóknarinnar fólst einkum í tvennu: Þessari greiningu hefur aldrei verið beitt á heilt land með þessum hætti og sýnt var fram á að áhrifin væru ekki einsleit. Þau voru mest næst höfuðborginni en fjara síðan smám saman út eftir því sem fjær dregur. Það gefur til kynna að áhrif samgöngubóta eru líklegastar til hafa mest áhrif á fasteignaverð ef þær eru sem næst höfuðborgarsvæðinu. Ýmsir aðrir vel þekktir þættir höfðu áhrif á fasteignaverð eins og búist var við. Þeir helstu voru að framboð íbúða hafði neikvæð áhrif á verð íbúða á meðan stærð þeirra, fjöldi herbergja, svalir, bílskúr og bílastæði höfðu marktæk jákvæð áhrif á verð þeirra. Þá var aðgengi dreifbýlis að borgum metið. Það var gert með því að kanna hvort munur á fasteignaverði í Reykjavík og annarra landsvæða hafi aukist á síðastliðnum 20 árum. Ef það var tilfellið, var ætlunin að meta hvort það fælist í auknu virði á aðgengi vegna breyttra óska almennings um aukið aðgengi að fjölbreyttu úrvali þjónustu og atvinnu eða aukins þéttbýlishagræðis (e. agglomeration economies) vegna aukinnar almennrar hægræðingar af nábýli við annað fólk og fyrirtæki. Að þessu sinni var stuðst við nútíma útfærslu á kenningum von-Thünens um drifkrafta á landfræðilegum breytileika fasteignaverðs og kenninga um þéttbýlishagræði. Nú var líkan með tilviljunarkenndum áhrifum viðeigandi, þar sem aðgengi togast á við skynvirði en slík verðmæti mælast aðallega með breytileika gagnanna milli sveitarfélaga og breytileiki innan þeirra er síðan nauðsynlegur til að gefa fullnægjandi mynd af virði borgarhagræðis. Í greiningunni kom fram að munurinn á fasteignaverði í Reykjavík og Akureyri gagnvart öðrum sveitarfélögum hafði aukist á síðustu árum. Sýnt var fram á að óskir almennings um búsetukosti höfðu verið undirliggjandi þáttur og breyst stóru þjónustukjörnunum tveimur í hag þ.e. aðgengi sem borgir veita hefur orðið hlutfallsega verðmætara heldur en skynvirði sem dreifbýlið hefur í ríkara mæli. Þá kom fram vísbending um að þéttbýlishagræði hafði átt sinn þátt í þróuninni. Við nánari skoðun kom í ljós að munurinn á fasteignaverði í Reykjavík og nálægum sveitarfélögum hafði verið að minnka á sama tíma, þrátt fyrir áðurnefnda þróun. Vísbendingar komu fram um að búferlaflutningar úr borg í sveit hafi verið undirliggjandi áhrifaþáttur þess. Það er almenn tilhneiging til flutnings borgarbúa aftur til sveitar eða smærri bæja í nágrenni borganna, eða í u.þ.b. 120 kílómetra radius frá miðju hennar sem orðið hefur vart bæði annars staðar í Evrópu og einnig í Bandaríkjunum. Ástæður hennar eru ýmist af efnhagslegum hvötum eða af breyttri forgangsröðun í lífi fólks eins og óskir um meiri nálægð við náttúruna eða nánari tengsl við lífið í sveitinni. Í þessari rannsókn komu fram ýmsir aðrir áhrifaþættir fasteingaverðs, margir þeir sömu og í fyrri rannsókninni. Þar má nefna atvinnutekjur, framboð íbúða, aldur og stærð þeirra, fjöldi herbergja, svalir, bílastæði og bílskúr, fjöldi íbúa. Að lokum voru áhrif samgöngubóta á búferlaflutninga metin með beinum hætti. Stuðst var við klassískt búferlaflutningalíkan. Niðurstaða rannsóknarinnar benti til að aðstæður á vinnumarkaði, atvinnutekjur og atvinnuleysi, skiptu mestu máli varðandi búferlaflutninga milli sveitarfélaga á Íslandi. Einnig sást að framboð íbúða laðaði fólk að. Þá skipti aðgengi að sterkum þjónustukjörnum nokkru máli og þess vegna geta samgöngubætur milli höfuðborgarsvæðsins og landsbyggðar hægt á eða jafnvel snúið óhagstæðri íbúaþróun við. Það gæti líka magnað óhagstæða íbúaþróun vegna þess að áhrifin voru þau sömu allsstaðar; því nær sem samgöngubótin var Reykjavík því líklegri var hún til að valda óhagstæðum búferlaflutningum í nærliggjandi sveitarfélagi. Í ákveðinni fjarlægð snérist þetta við þannig að samgöngubætur milli Reykjavíkur og fjarlægari sveitarfélaga stuðluðu að hagstæðum búferlaflutningum til þeirra. Fyrra samhengið er í samræmi við kenningar nýju- svæðahagfræðinnar (kjarnajaðarslíkansins) og kveður á um að samgöngubótin leiði til þess að ákveðin framleiðsla og þjónusta leggist af vegna nálægðar við sterkan kjarna. Hið seinna í samræmi við ójafnvægislíkanið þar sem samgöngubótin hefur tilhneigingu til að auka kaupmátt launa (raunlaun) utan borgarinnar vegna lækkandi verðlags í kjölfar lægri flutningskostnaðar og draga þannig úr brottflutningi eða jafnvel draga fólk að vegna hærri launa. Þar sem niðurstöðurnar gáfu til kynna að ennþá vantaði mikilvæga áhrifaþætti inn í líkanið var gerð tilraun til að meta það á ný og skipta gagnasafninu upp á milli karla og kvenna. Þá kom í ljós að líkanið skýrði miklu betur út búferlaflutninga kvenna heldur en karla. Aðstæður á vinnumarkaði virtust skipta konur miklu meira máli en karla. Það er á vissan hátt rökrétt niðurstaða þar sem sýnt hefur verið fram á að launamunur kynja er minni á höfuðborgarsvæðinu en utan þess. Framboð á íbúðum hafði áhrif á bæði kynin, en ferðatími engin áhrif. Þar sem þetta líkan virtist vera óvenju lélegt í að skýra búferlaflutninga karla vaknaði sú hugmynd að kanna hvort brottflutningar kvenna hefðu áhrif á brottflutning karla. Sú tilgáta vaknaði á grundvelli kenninga Gary Beckers um að hagsæld fólks í sambúð eða hjónabandi sé meiri heldur en einhleypra; þar með ef konur flyttu brott þá dragi úr líkum karla á að komast í sambúð. Það var gert með því að kanna hvort karlar flyttu í kjölfar kvenna til þess að auka líkurnar á sambúð/hjónabandi. Það var staðfest þegar líkanið var keyrt aftur með viðeigandi breytingum. Við þetta hafði ferðatími marktæk áhrif á búferlaflutninga karla og niðurstaðan almennt áreiðanlegri. Það virðist því vera þannig að samgöngubætur hafi frekar áhrif á búferlaflutninga karla en ekki kvenna.
Issue 46.6 of the Review for Religious, November/December 1987. ; Self-Awareness and Ministry Gender, History, and Liturgy Humanity's Humble Stable God's Love Is Not Utilitarian Volume 46 Number 6 Nov./Dec. 1987 Rv:vw.w t:o~ R~,~olous (ISSN 0034-639X), published eve~ two months, is edited in collaboration with lhe faculty members of the Department of Theological Studies of St. Lx~uis University. The edito-rial offices are located at Room 428:3601 Lindell Blvd.: St. Louis, MO. 63108-3393. R~vu-:w ~:o~ R~:.~.~t~ous is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. Ol987 by R~-:wt.:w ~:o~ R~.~.~ous. Single copies $2.50. Subscriptions: U.S.A. $11.00 a year: $20.00 for two years. Other countries: add $4.00 per year (surface mail); airmail (Book Rate): $18.00 per year. For subscription orders or change of address, write: R~:v~v:w roa R~:t.mmtts: P.O. Box 6070; Duluth, MN 55806. Philip C. Fischer, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read M. Anne Maskey, O.S.F. Acting Editor Associate Editor Review Editor Contributing Editor Assistant Editors Nov./Dec. 1987 Volume 46 Number 6 Manuscripts, books for review and correspondence with the editor should be sent to wm R~:t.t(:totJs; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave., Berkeley, CA 94709. Back issues and reprints should be ordered from R~:vt~:w wm R~:tot~;totJs; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from 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 for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Four Ecclesial Problems Left Unresolved Since Vatican II Martin R.Tripole, S.J. Father Tripole is an associate professor of th.eology at St. Joseph's University; Phila-delphia, Pennsylvania ! 913 !. He,wrote "Suffering with the Humble Chi'ist" for the March,April 1981 issue of this periodical. Catholic scholars have been.talking about crisis in the Catholic Church for so long a time now that almost everyone has gotten used to it. In fact, too many people have been saying there is a crisis for anyone to ignore the situation. But not everyone uses the term. It depends on whom you tall~ to. Until recently, the higher you went in the Church, the less likely you were to find admission of crisis. For example, Bishop Ja~mes Malone of Youngstown, Ohio, former president of the National conference of Catho-lic Bishops, submitted a report to the Vatican in the summer of 1985 on the state of the Church. in the United States since Vatican II, a report made in preparation for the Extraordinary Synod of Bishops that met in Rome November 25-December 8, 1985.:In his. report, Bishop Malone stated the Church in the United S(ates is "basically sound." The bishop made no mention of cri~is; instead he talked of "confusion" and "abuses" and "false ideas'" and "diffiC'ulties" in various areas of church life.~ While many praised th~report, it was also criticized as "looking at the Church in the United States through 'rose-colored glasses.' "2 But another high-level member of the clergy has no difficulty speak-ing of crisis. Joseph Cardinal' Ratzinger,. prefect of the Sacred Congre-gation for the Doctrine of the Faith, surely one of themost powe~rful of-ficials in tlie Vatican, made the ~tiscussion of crisis in the Church today 801 Review for Religious, November-December, 1987 the c.entr~l theme of his Ratzinger Report. This 1985' publicati6r~ of an exclusive interview given to an Italian journalist caught the attention of everyone and produced much controversy, in'view of the cardinal's strong views on the Church, as well as the fact that he published them just before the extraordinary synod was to be held. Ratzinger and his in-terviewer discourse at length on "a crisis of faith and of the Church," of "an identity crisis" in priests and religious, a "crisis of trust in the dogma," a "crisis of confidence in Scripture," a crisis "of the moral-ity. "In his summation of "the gravity of the crisis" in the Church since Vatican II, Ratzinger's tone is markedly different from Bishop Malone's. The interviewer cites views written by Ratzinger ten years earlier and con-firmed by him for the Report as still valid: It is incontestable that the last ten years have been decidedly unfavor-able for the Catholic Church . What the popes and the Couhcil Fa-thers were expecting was a new,Catholic unity, and instead one has en-countered a dissension which--to use the words of Paul Vl--seems to have pasg~d over from self-criticism to self-destruction . it has ended in boredom and discouragement . one found oneself facing a progressive process of decadence . [and] erroneous paths whose catastrophic consequences are already incontestable.3 Nevertheless, when the bishops came together at the extraordinary synod, they spoke of sharing in "mankind's present crisis and dramas" and of the "spiritual crisis., so many people feel" today, but not of an, y crisis of the Church as such. Less exfflt6d Catholic leaders, theologians, and publishers readily speak of crisis in the Church. The Rev. Robert Johnson, president of the National Federation of Priests' Councils, in 1985 stated: Priesthood is in crisis. The vocation of the ordained priest is not what it used to be. The data tells us that. Our own experience tells us that also. There is a crisis in numbers. At its zenith in 1970, the diocesan priesthood .in the United States numbered some 37,000. By the year 2000, it is estimated that this population will be 16,000 or 17,000. This would represent a declin.e of some 54%. i in the year 2000 we will have roughly the same number of priests we had in 1925. Meanwhile, the people we were ordained to serve will have quadrupled.4 Edward C. Herr, in a report on "The State of the Church," in 1985 stated that, whereas in a similar report in 1983 there were "hopes that a relatively stableoand tranquil period" was about to arrive in the Church, he must now report those hopes were "naive," that "the tensions and turmoil have increased and show no signs of ebbing."4A He reports the Four Ecclesial Problems recent findings of Dr. William J. McCready, program director of the Uni-versity of Chicago's National Opinion Research Center (NORC), that "a third of the 52 million Roman Catholics in America rarely or never go to church."5 Herr cites an article by James Hitchcock, professor of his-tory at St. Louis University, which lis~ed a catalo~g of ~'problems facing the Church in America" today: REligious orders openly pro.moting dissent Official Church agencies providing platforms for dissent ~"Radical redefinition of the traditional religious vows" Tolerance of "known violations" of chlibacy Growing influence of "militant homosexual network" in seminaries and religious orders Almost total collapse of seminary discipline "Probably a large majority of Catholic colleges hnd universities have become bffectively secular" Widespread deviations from "official liturgical norms" Majority of Catholic students no longer receive an adequate grounding in their faith Bishops and priests "largely refrain from teaching ,, disputed doctrines.' ,6 ~' Herr also reports the views of Richard Schoenherr, soc'iologist and asso-ciate dean at the University of Wisconsin at Madison in 1985, on "a cri-sis for the Church by the year 2000." Acc6rding to Herr, Schoenherr presents ~ a bleak picture of the Church-at the turn of the century. Opportunities to attend Mass will be fewer since each priest will have to serve 4,000 Catholics in a burgeoning Church; laity,.tired of a subordinate position in the Church, will withdraw from active leadership while those who do continue to serve will be laden with greater responsibility . There will be "an organizational crisis of immense proportion," accord-ing to Schoenherr, with an "ehormous youth drain in theministry," and with more "resigned" than active priests in the United States.7 Norbertine Father Alfred McBride, president of the University of Al-buquerque, also predicts a "ministry crisis" in 2000. He foresees a to-tal of 30,000 priests serving. 65 million Catholics.8 Finally., novelist Mor-ris West, author of many best-sellers on (~atholicism, is reported as see-ing the possibility of "a silent schism" in the Church of the future, as a result of "a defection of millioi~s by a-slow decline into indiffer-ence. ' ,9 Review, for Religious, November-December, 1987 The fact is: there has been talk of a crisis in the Church ever since the '60's--that per_iod which constitutes a kind of a turning point.in the life of the modern Church. That decade, from which date many of the issues whi~c,h 'trouble~the American Church today was equally a problemati~ decade for American society in gene,ra~l., and indeed for the world. In fact, the world is "officially" in a state of crisis---~f sorts. The bishops told us that at Vatican II when they stated the "human race is passing through a.new stag~ 0fits history" where it is undergoing "a true social and cultural transformation" causing a "crisis of gro~vth. "~0 The modern world is experiencing "new foLoas of social and p~sychologi-cai slavery" as well as "imbalances" that lead to "Mutual distrust, en-mities, conflicts, an~'hardships" (~audium el spes 4, 8). According to the bishops, this situation of crisis inevitably "has repercussions on man's religious life as~ well": it cause,s "spiritual agitation,"4"many peo-ple are shaken" in their convictions, and '~growing humbers~ of people are abandoning religion fin pr~actice" .(GS 5, 7). Later in the _same docu-ment, though in the context of a discussion on war and peace, the bish-ops speak of "the whole human family" as having "reached an hour of supreme crisis in its advance toward maturity" (GS 77). While the bishops at Vatican II did not go so far as to say directly that the Church was in a state of crisis, they certainly meant to say that the Church shared in the~crisis situation of the'world in ggneral. It was not long after, however, that writers.started speaking directly, of a crisis in the Church. We may note only a few. Father Andrew Greeley loudly proclaimed that as a fact in an important series of articles he published in diocesan newspapers in 1976; entitled "The Crisis in American Ca-tholicism" (and later in a book entitled Crisis in the Church),~ but the idea of ,the Church. in crisis had already quietly come into standard con-sideratiOn or was .soon to do so through the writings of such renowned historians, scrilSture scholars, and theologians as Raymond Brown, S.S. (B~blical Reflections on Crises Facing the C. hurch),~2 Richard P. McBr~en (he speaks of the "pre.sent crisis within the Catholic Church" in The Remaking oft~ Churcl~),~3 Avery Dulles, S.J. (fie sl~eaks of a "crisis of identity" in the Church in The Resilient Church), 14 and David J. O'Brien (h611spe~iks of the '~Catholic crisis," the "American crisis," and "an age Of crisis" in The Renewal of A. merican Catholicism).~5 Statistical~d~ta since the end of Vatican II--th~e latest reports of An-drew Greeley's National °Opinion Research Center in Chicago,~6 from George Gallup Jr.'s continuing analysis of the state of the Catholic Church in America,~7 and from the Notre Dame Study of Catholic Par- Four Ecclesial Problems /805 ish Life~8--provide overwhelming evidence, as far as statistical data is able to do so, that the American Catholic Church is in a state of crisis. ¯ Evidence: American Catholics no longer accept official teaching of the Church simply,on the basis of the fact that it is official teaching; Catho-lics no lbnger go to church, as much as ~hey used to, to fulfill their Sun-day obligation or from ~i sense of duty; they ~ai'e not contributing to the sti~iport of the Church.in a way consonant with their earnings; they are o~penly criticizing the Chui'ch in a way" that seems to i'epresent a new ¯ sense ol~ independence over agains~t the institutional Church" and its offi- Cial teachers. What is going on, and when will it end? Causes of Crisis Since Vatican II ,Numerous publications have been~ritteri since Vatican II seeking to determine the causes of the crisis Which has beset the Church since~that time. The fact is, the ca~iases are manifold, and only a, lhrge t0ine could hope to anal~,ze and cover them all thoroughl)~. What I attempt here is -'C0: fbcus on what I shall call four unresolved antinomi~ek which are re-flected in the thinking and practices of the Church since Va[i~an II. My point is to argue that the bishops at Vatican II not o~nly were aware o,f, but shgred in,. the theologically, antinomous viewpoints which have largely served to. polarize the Church sin.ce~ the end of the Council.° Though there is~ some exaggera~tion in categorizing these viewpoints quite simplyas conservative/traditionalist and liberal/progressivist, I shall do that for want of better terms, and also because the viewpoints do .tend to be of these two types. Though these terms have a political and ideo-logical connotation, their use here is not meant to imply that. What we,mean.by the use of these terms is that there are two oppos-ing movements working in the Church today. The first is inclined to want ,to preserve elements today which were also characteristic of the life of the Chtirch ~before Vatican II,-elements such as hierarchical authority, clerical priority, and institutional identity;~the second is more inclined toward~elements which arose in the life of the Church since Vatican II, elements such as democratic~procedures, equality of membership, unity based on shared convictions and shared authority. ,Neither group is. to-tally opposed to the values identified with the other, except at the outer fringes. Thus~extreme traditionalists---c~illed reactionaries wish no part of what~the Church since Vatican II has come to be identified with; ex-treme liberals~alled radicals--reject automatically whatever was promi-nent in the Church before Vatican II and yearn for a congregationalist type of community. For the larger membership in both groups, the prob- Review for Religious, November-December, 1987 lem is mainly one of emphasis: which set of values, which viewpoint should ,be the dominant one in the .life of the Church?. That question of emphasis is a serious one. In spite of the fact that it is only a question of emphasis, it leads in practice to polarization. Re-cent events in .the .life of the Church.have increased this experience of polarization rather than diluted it, mainly because the traditionalist camp, which had largely fallen into the ~silent majority in ~the Church .in the post- Vatican II peri0d, has gained a new sense of power in the last ten yehr~s. The struggle between these two, groups is now, in my opinion, at the most intense point of conflict the Church has felt since the early pp,s~t- Vatican II days of the Church. What, if anything, can be done to reduce this polarization? I wish in this article only to point to what I consider the four major areas of po-larization which were left unresolved by Vatican II. They continue to re-main largely unresolved by the post-Vatican II Church, even after the Ex-traordinary Synod of 1985, and they need to be resolved before the po-larization can b6 overcome:~I~ t me discuss each of these areas singly_, and at some length:. Saci~ed ~vs."Si~cular ' The" Catholic Church has had a strong sense of social responsibility throughout the modern era., as shown in a history of concern forrectify-ing inhumane workihg conditions, unjust wages, and unfair labor prac- .tices, starting at least with Leo XIII's Rerum Novarum: On the Condi-tioh of Workers (1891). Nevertheless, there is no doubt that a new and profound theological significance has been given to the role of the Church in regard to such matters since Vatican II. Prior to Vatican II, social activity was generally considered to be peripheral to the primary ¯ work o(the Church, to administer the s~icraments and preach the gospel of salvation in Christ. With Vatican II, the Church seemed to be saying that the .social apostolate was as important to the life of the Church as these two other activities. .A major transformation in the relationship of the Church to the world got underway at Vatican II. The .Chur~hnow saw itself not only right-fully but also dutifully bound to bring the insight and power of the gos-pel into the .arena of world problems, in the hope of changing th~ un-holy conditibns and direction of the life'of the world from within. Church concern for such issues was obvious ifi the countless conventions and publicat!ons on social, political, and moral issues that sprang up in the post-Vatican II era. Most notable was the conference by the Latin Ameri-can bishops at Medellin, Colombia, in 1968, which registered a strong Four Ecclesial Problems / 807 commitment by Latin American bishops to Overcoming the problems of the poor and oppressed in their countries; and the international Synod of Bishops in Rome in 1971, which published the historic document Jus-tice in the World, which, "Scrutinizing the signs of the times.ai~d seek-ing to detect the meaning of emerging history," concluded that "Ac-tion on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel, or, in other words, of the Church's mission for the redemp-tion of the human race and its liberation from every oppressive situ-ation." 19 One of the 9learest examples of how important the new thrust into social and political matters would be forthe American Church may be seen from a 1981 publication of the U.S. Catholic Conference enti-tledA Compendium of Statements of the United States Catholic Bishops on the Political and Social Order. It takes 487 pages to cover the docu-ment~ ition from 1966 .to 1980, which includes statements on "war and peace, development, and human rights," as ~eil as "~tbo~tion, birth con-trol, Call to Action (the U.S. Bishops' Bic~htennial Consultation on So-cial Justice), crime'and punishment, economic issues, family life, free-dom of religion, housing, immigrants, labor disputes, minorities, race, rural America, and television."2° More recently the United States bish-ops have taken forthright and controversial stands ori the matters of war and peace and the American economy,'the former in their pastoral.letter The Challenge of Peace: God's Promise~and Our Response (May 3, 1983), the latter in their Economic Justice foroAll~" Catholic Social Teach-ing and the U.S. Economy (November 13, 1986). In each case the bish-ops argue to. the implications of the gospel message, singling out the im-morality of nuclear warfare or the scandalous operations, in the Ameri-can economic system. The full implications of these strong teachings have yet to be determined. ~, All of this would be cause fo'~ unmitigated joy, were it not for the fact that with. this new emphasis UpiSn the social implications of the Gos-pel, something transcendent in the' gospel teaching may have been lost. One :of the major problems in the life of the.Church since Vatican II, according to the bishops at the Extraordinary Synod of 1985, has been the lack of recognition and acceptance of a sacral or theological depth to the Churcti's life--what the synod calls the "mystery" of the Church. The bishops .take responsibility for the fact that this dimension of Churcfi life has been undermined, especially among young people, by a too secu-lar conception of the .Church as a mere human institution. The bishops assert: ~ I~Oll / Review for Religious~ ~November-December, 1987 , a unilateral'presentation of:the 13hurch as a purely institutional structure devoid of her mx.stery has been made. We~are probably not immune from all respon, sibility for th.e fact that, especially the young consider the Chur~ch a pure institution. Have we not perhaps favored this opinion in them by speaking ~too much of the i'enewal Of the Church's external struc-tures and too little of God a'hd of Christ? The bisl~ops admit ~that in their eagerness to open the. Church to the ~,orld they h, ave~qot suffici,ently di~tinguishe.d legitimate openness to the world from a secularization of the Church by the world: From time to time there has also been a lack of the~discernment of spir-' its, with~the failure to correctly distinguish between a legitimate open-ness of the council to the world and ~the acceptance of a secularized ¯ world's mentality and order of~values, . . . An easy accommodation that could lead to the secularizmion of the Church is to be excluded. /(ls0 excluded is an immobile closing in upon itself of the community of the faithful. Affirmed instead is a'missionary openness for the inte-gral salvation of the wo~ld.21 ~ Part of the problem has been the Church's eagerness to,enter the social arena with calls for social justice. While it is vital to the Church to em-phasize ~an active concern for social issues, the Church's concern for these issues should not become so great that it loses sight of .the fact that its deepest life is lived in "mystery" as the Church o_f God, and that the Church is ultimately made,up of the community"of the redeemed in Christ serving his mission of salvation: The primary mission of the Church, under the impulse of the Holy Spirit, is to preach and to witness to the good and joyftil news of the election, the mercy and the charity of God which manifest themselves in salvation history, which through Jesus Christ reach their culmination in the fullness of time and which communicate and offer salvation to man by virtue of the Holy Spir.it. Christ is,the light of humanity. The Church, proclaiming the Gospel, must see to it that this light clearly shines out from her.countenance (ibid., p. 446). Social activism without that sacral 'dimension risks becoming purely secu-lar and human; such activity is totallymconsistent with the life of the Church, however good such acti~ism might otherwise be. To the extent that secularization in its various forms has happened in theChurch since Vatican II, something.inconsistent with what the Church should be arisen .in the community. To restore, a proper~balance, the Church .needs.to'reaffirm the primacy of its religious commitment, and to let that commitment shine before the Four, ,Ecclesial Problems, world.Only.,in the clarity of that commitment conveyed to the.world through its members is it able to seek effective ways of changing the world. These in turn must see themselves as having a primary mission to prove to the world the validityof the sacra~l o trranscendent dimen-sion of life as conveyed in the mission of Chrisi. ~n this respecti0ne not ov~erestimate the importance of Vatican II's and' the s~,nod's ne~ly developed and reaffirmed theology 6f the~ laity~ by Which thdrole of the laity in the.promotion of Christian and human values in.,the wo~ld is heightened ai~d theologically validated. Christians need also to find a way to counte~ract, the.increasing intru-sion ~of the power of the secul.ar into their. 9wn lives. To my mind, there is.no ,way for the Church more dramatically and decisively to restore the primacy, of the faith experience to Christian diving than emphatically to reassert its importance in the personal commi,tment to Christ. The "pas-sion"-, for Christ and the commitme~.t, to God's plan for the world in Christ .have too often been put on the back burner as we enter into the discussion of the problems of the world and seek to resolve them from within, using the naturalistic and,humanistic standards and instruments of action the world is often quite willing at least in,the~i~y to accept. But these are not enough for the Church. We must once again~become "p.as-sionately" committed to Christ and his purposes, and openly manifest to the world that it is primarily these for ~tii~h we stand, If the transcendent dimension, to life is rea!ly crucial to the well-being of the world and~therefore must bepreserved, it will have to come from deeply religiously-committed Christians. For them to be found in any great number, however, a new zeal for Christ and his purposes must be restored. The Church, and especi.ally its leaders both lay and religious, have no greater challenge today. Whether the zeal. necessary to restore the sense of the religious dimension to life in the,world chn be found, however, is not easily answered. Somehow we Christians shall have to enter more deeply into Ourselves, to find out if we really, share strongly a commitment tO Christ and his visi0fi °of the world and ~re willirig to make ~the sacrifices demanded o~°us as we enter into /~ ~riaarketplace al-ready increasingly intolerant of his vie~. W~"shall not~have the impact necessary to the success of the Christian vision merely,, by exporting Chris-tian values in a secularized form. The world does not need to know there is a need for justice nearly so much as it needs t6 kno.w that justice is a dimension of the faith experience in Christ.To seek to alleviate the cries of the poor in social action is really~not the, Christian~mission; rather, our mission is to bring to the poor the vision of~hrist, con- Review for Religious, November-December, 1987 sciously known and passionately calling all people to a commitment to him and to the consequences of that commitment in a life of faith and service. Innovation vs. Traditi6n Th~re is a second, inner-Church conflict to be resolved: between the new and the _old, between innovatidn and tradition. Vatic~'n II met at a crucial point in the life of the Church, when Catho-lic liberal~ were calling for reform while the conservatives wanted to stand by tradition. The bishops who came together represented both view-points. In the final documents they deliberately attempted ~ to draw to- . gether elements from th~ thinking 6f both. camps, hoping to blend their opposing viewpoints.enough to satisfy the desires of each. Apparently both sides were willing to accept compromise. Both also recognized that total consistency was impossible at that time there was simply not enough time to work out the niceties of perfect harmonization, nor was it necessarily desirable. It surely"was expected that the ongoing life of the Church, especially in the work of the theologians under the direc-tion of the bishbps, would work out any incongruities or inconsistencies in thought or prac'tice that ~ight be left over from the Council. And so the Council ended. But as one reporter put it: Yet the Counci'l's efforts to assimilate modernity and still be true to a 2000-year tradition also created the potential for vast misunderstanding. The Council called upon the Church to uphold, simultaneously, freedom and orthodoxy, culturalopenness and identity, change and continuity, modernity and tradition, hierarchy and participation. That is a tall or-der. 22 Avery Dulles, S.J~,.,asks the question that emphasizes the inevitability of the p~:o.b_lem.: Can a Church that simul.taneously moves in thes~ contradictory direc-tions. keep enough homogeneit~y to remain a single social body? . . . Can the Church adopt new symbols, languages, structures and behav-ioral patte .ms 6n a massive scale without losing continuity with its own origins and its ow.n pa~t? (ib!d.) Any break from tradition for any organization necessarily leads to con-fusion. But this would have been a problem even more for the Catholic Church because the break was so abrupt.and deep. Before the Council, many Catholics had~ accepted ex.aggerated acquiescence to unchange as a theological truism, with little or no sense of the role_of history in. the formation'of dogma and Church practice: Because all Church statements Four Ecclesial Problems / I~11 hadotended to be regarded as dogma unquestioningly to be accepted, obe-diential deference to authority was orthodox; freedom ofthbught, unor-thodox independence. Suddenly, after Vatican II, what had been consid-ered un-Catholic was espoused as good Catholicism. Whereas acceptance of lohg-standing traditions was the n~irm for acceptableoCatholic living prior to Vatican II.; now freedom of thought and openness to new ideas and individual conscience became acceptable. This break with tradition, l~owever, was not simply a break from the old frr the neff, but a rever-sal from standards recognizing something as unacceptable to standards recognizing the same as acceptable and even desirable.,Thus ~0nfusion, disagreement, and fallout were inevitable. Also, it is inevitable t'h~t all this leads to a deeper question: what does it mean to be a Catholic and to have the faith? ' There i~ no doubt a wide spectrum of viewpoints regarding'the theo-logica! role of innovatiori vs. that of tradition, and What, if any, the proper combination ofothe two might be. But in certain areas there is cr'rn~ mon consensus and in other areas a lack of consehsus. There is growing consensus that the break with past traditions ~vas too abrupt and that there is a ;need,to retui'n to some past symbols an'd traditions withou~ renouncing everything new. At the time of the Ameri-can bicentennial, John Coleman, S.J., called for an ""open-ended re-sourcement," a dialogue or "creative engageme,nt" between the tradi-tional Catholic sYmbols and new ones that wouldopen up. or adapt to "new purposes, experiences and questions" in an integrating "process of g~:owth."23 More recently, Greeley has also called for a return to the "experience~' and-"imagination" .ofoour "Catholic her!tage" so re-cently abandoned as either irrelevant or impeding ecumenism or incom-patible with the modem world. Greeley understands Catholicism .to,stress the "sacramental" presence of the divine in Christian living, and says that this sacramental "religious style" should now be recognized as of the "essence" of the Catholic "insight," andan invaluable feature of the Catholic approach to religio.n.24 ,~There is growing consensus that there is widespread ignorance of the fundamental teachings of Christianity, especially among Xhe young, and that the problem must be addressed quickly. In an effort ~to make Chris-tianityrelevant to our lives, we shifted too quickly from the rigorous for-malism of the catechism and the memorization of. its teachings to dia-log'oe about the lived experience of the faith. What we lost was a solid understanding of what that faith believed, What is called for today is not necessarily the catechism method, but wtiatever method(s) may be nec- Review for Religiousl November-December, 1987 essary .to restore'to its rightful place knowledg6 about the history of sal-vation in the life, death, and resurrection of Jesus Christ. A common foun-dation'in,, faith teachings may make it. possible to fost.er conviction, com-mitment, and action. ~ There is lack of consensus on the role of authority in the Church; on the role of the clergy, as well as the Church itself, in social and political activity; and on the degree of freedom to be allowed to personal con-scienc.~ e, espec,ially in matters that do not pe~ain directly to formal dogma in the Church, such 9s moral theology and mattgrs of sex. However rig-orous! y.~,~.ne might uphold the tea, chings of the Church on artificial c~?n7 tracept~ion., few would consider the Church's teachings on the matter as infallibly proclaimed. If that is the case, what degree of disagreement. o if any, is per.missible? In such cases, how much room i~ to be given for private conscience, or for public teaching not fully in accord with offi-cial pronouncements of the Church? VatiEan II clearly gave great weight tO~the right of personal conscience and to scholhrsh!p regarding nonin-fallible teachings, but how far did it intend these°rights'to go? Innova-tors tend toward absolute freedom on noninfallible teachings, traditioii'- ~lists° toward compliance even there. Thes.e,ideologica! disagreements cofistitute adeep source of divisioff in the Chi~rch .today, and represent today's ~xperience of what it means wheri the old clashes with the new~ The Church has yet to come up with a~th~blogy thgt can provid6 an adequate e~clesiology to handle this prob- Compatibility Vs~ Contradiction with,,the World ° There is a third ,problem not adequately resolved by Vatican II; which returns once again to'th~e:relationship of the Church to the world: the prob-lem between compatibility of.the Church with the world ~ahd contradic-tian with it? Prior to VatiEan II, the Church had never published an official docu-ment expounding,a posiiive theology on the'r01e of the Church,-in the world. Traditionally, the world had been an arena of evil or temptation to evil. ISatholics were urged to.remove themselves from the.world if they wished to ,attain sanctity, and the priestly and religious life were com-monly acceptrd as means to that end. Those who needed to become, in: volved in the Wodd;~choosing to remain laypersons,' were allowed to ~be in the world, but .were expected to' be as unworldly as possible in0the midst of the world: Evefi though Christians learned very well how to, live in~ the world by accepting ,itk ~,alues,~ and acquired the world ~s commodi-ties as instruments of well-being and standards of0success,.this accom- Four Ecclesial Problems modi~tion was often done with a feeling of guilt. That the world Was bad was based on the clear teaching of Christ: his followers did~not belong to the world, the world hated the'm, Christ did not take them out,of the wbi'ld but asked the"Father to "guard them from the evil one" in' the world (Jn 17:14-15) until they would one day be united with the Father in heaveh. ~ Now with Vatican II, the Church turned toward the world and, in many ways, accepted th~ world for the first time. Th6 Council Asserted the Church's "sOlidarity with the entire human family," that "nothing genuinely human" is foreign to Christians, that the "joys and the hopes, the griefs hn~l the anxieties of the men of this are" are those of the fol-lowers ofChrist too (LG 1-3). The Council urged Christians to build up the world because "the triumphs of the human race are a sign of God's greatness dnd the flowering of His own haysterious design" (34). In a remarkable affirmation of the value of secular activity, the Cou0cil "ac-knowledges that human progress can serve man's true happiness" (37) and that, insofar as "Earthly progress., can contribute to~the better ordering of human society, it is of vital concern to the kingdom of God" (39). The Council admits~ the world can be "an instrument of sin" and that a "monumental struggle against the power of darkness pervades the whole history of man" (37). Nevertheless, when all is said and done, the emphasis is clearly optimistic--so much so that, when~Karl Barth came back from his visit to Rome during the Council's first session, he expressed a fear the bishops were bbcoming too optimistically oriented toward the World and suggested they take a miare guarded position. And so the question remains: Is the world a good thing, to be ac-cepted and integrated inio the life of the Christian, or isqt to be rejected because it is infected with sin? The Council urged both; 6f course, but failed to indicate how both were possible, or how and where to draw the line limitinginvolvement~: More importantly, however, the new spirit bf the Coiancil had clearly left the impression that theworld a's a whole had been sanctioned as a .giaod thing :and that, with Christian and human co-operation and goodwill, there ~vas no reason why the Church and'the World could not easily become assimilated to each other. The question ofqntegration into the life of the world versus opposi-tion trthe world in favor of Christian values'is not a re'rent one. As.Ger-main Gri~ez recently pointed out, much of the history of Christianity can be seen in terms of a "tension between legitimate ~ispirations frr human and this-worldly fulfillment and God's c~ll to divine and everlasting life.'" Depending upon the emphasis that is greater at any 0h~ torment Review for Religious, November-December, 1987 in Christian thinking, the tendency may be to emphasize "disrespect for the 'merely,' human" and emphasize fulfillment in God, or, as seems to be. happening ~toda);, to emphasize a reaction against other-worldly spiri-tuality, a reaction which has '~crystal!ized into various forms of secular humanism." VaticanlI failed to take a stand on this issue, according to Grisez, or more precisely, not knowing how to resolve the tensign be-tween the two tendencies, glossed over them "with ambiguous formu-las." Instead of acknowledging their inability to resolve the problem and implementing a postconciliar process to work on it, the Council Fathers, caught up themselves in the spirit of optimism generated by John XXIII, chose to try to "maintain ,the appearance of unity" and solidarity on this issue and departed. Afterwards, liberals and conservatives began to read in the documents exactly what each had been looking for and ignoring the. opposite, and used whatever political means were available to have their own position dominate. The need now, according to Grisez, is to face up, to the divisions and try to resolve them.25 Others have stressed very pointedly that the orientation of the world today is strongly toward values quite inconsistent with Christian values. The world today is bombarded by powerful influences from the media, which emphasize for commercial purposes a humanism void of religious direction, which preach success in terms of materialistic values and goals such as accumulation of power and money, which proclaim fulfillment of self in terms of satisfaction of sexual drives rather than in love as per-manent commitment to the other, which evaluate persons in terms of utili-tarian norms, whiCh promote personal satisfaction as the criterion for the worth of all activity, which make the ultimate goal of life the achieve-ment of self rather than the donation of self. In such a ,world, there is inevitable contradiction between the values of the world and those of the Christian faith experience, where personal communion with Christ in a community of believers serving the well-being of all is. the standard of value. The humanistic orientation of a world without religious direction risks becoming ultimately a purely worldly humanism antagonistic to Christian values. For many, the opposition is so great at the .present time that, it seems to be moving toward total and absolute contradiction of the values of Christ. The Council Fathers, in recognizing the need to open the Church to the world, did not indicate strongly enough the nature or degree of this opposition, although it must be admitted 'that, even when they did indicate opposition, their words were largely ignored. But ~as Grisez indicates, the opposition is there and must.be faced. By failing to indicate strongly enough the contradiction between the values of the Four Ecclesial Problems / I~15 world and those of Christ, the Council Fathers unwittingly made accom-modation with the ways of the world that much easier. It is that accom-modation that the Extraordinary Synod of 1985 began totry to correct, but a clear theology of contradiction, is still needed. Active vs. Passive Church Life The last root cause of the problems left by Vatican II may be ex-plained in terms of Vatican II's failure to resolve the conflict between the active and passive dimensions of Christian life. A new spirit of involvement in social and political action, as we have seen, had been emphasized by the Council as an element intrinsic to the life of the Church. This spirit was highly attractive for many reasons: It was new and new things tend to attract; it was optimistic and people tend to like optimism; it was a free and open spirit cgnsequent upon the new theology of the laity, and .more appealing than the more traditional litur-gical and doctrinal elements in Vatican II; it spoke to a strong desire in the '60's to become actively involved in the processes of history rather ttrhaanns ftoor macaqtuioiens ocfe tihne twheomrld; itth naot tw oansl~y h purmovaindlyed e nthgeinoereertiecda,bl usut palpsoor jtu fsotir- a fied it as providing greater fulfillment of the human potential. In all these ways, this new element of "activism" contra~ted so much with the traditional call for restraint on involvement, and spoke di-rectly to many Catholics who were interested in joining the world in a combined divine-human creative.proje.ct. These were delighted to find there was theological justification and ecclesial approval for using one's talents in such a project. Personal involvement and responsibility for cre-ating one's own life in the world spoke more readily to the post-Vatican II age.than acquiescence in the decisions, actions, and authority of oth-ers. At least in the '60's, the mentality of the outspoken members of the Church was increasingly liberal, and the .idea of creating one's future rather than submitting to it was especially appealing to them. Vatican II sanctioned these ideas. It emphasized the theological importance of life in the world and active involvement in the cause of justice and equality, and was to give rise to a dominance after Vatican II of theological move-ments that stressed that same type of involvement. The Church was now also in a position to accept many currents rising in western Protestant cir-cles, such as the new theology of hope and political theology, the theol-ogy of revolution, and finally, in Catholic circles in South American, lib-eration theology. By emphasizing active involvement in creative transformation of the worid, Vatican II unfortunately seemed to downgrade th'e old and less Review for Rel~gious,~ November-December, 1987 captivating styles of spirituality, such as personal prayer, contemplation, and spiritual communion with God alone and in the quiet of one's room. It became increasingly difficult in modern Catholicism to justify a spiri-tual dimension to !ife unless it was translated into active change of the world. Spiritual terminology began to take on a purely active meaning: prayer, commitment to Christ, concern for the salvation of human be-ings '~ all these meant to be in active involvement in the world. Monas-tic theology and asceticism .were seriously questioned, for how could any-one iustify removing on~eself from the world when the only important thing wffs to change the world for the better? Those who dared to speak of contemplatio~n or asceticism in tli'e more traditional ways were often seen as outdated and to be pitied for their archaic ways. The new theol-ogy of spiritual activism slowly took over contrbl of the major or-ganizations in the Church: religious orders, diocesan and parish coun-cils, and other Catholic agencies~' and a new theology of social and po-litical activism translating most or all of Catholic spirituality into causes for peace and justice in the world held sway, The few who dared to criti- "cize these movements as one-sided were ignored. Ct~riously; the more this ~ctivism was promoted as the new and en-lightened foi:m of Christian living, the ~ore vocations to the priestly and religious life went down. The major exception to this trend~was in relig-ious orders, especially of nuns, where the stress On traditional piety was retained--here vocations continued to ~rise or remain stable. But few dared to suggest that this validated'in any way maintaining some room for more traditional contemplative and other-worldly forms of spiritual-ity. " Only recent!y has' it begun to dawn on many that activism without passivism is un-Christian. A spirituality that is t~otally activated tod, ard htlman creation of the world is inconsistent with Christian teaching, which, while s![essing human~involvement in God's creation 6f the king-dom; stresses even more that we are ~saved bec~iuse we have been saved in the death and resurrection of Jesus Christ. We receive God,s kingdom far more than we create it. If that is the case, a Christian spirituality of ascetical contemplation is important to the Church because it lives as well as symbolizes the importance of this pass.!ve involvement in God's crea-tive process. Coleman ohce wrote: It is helpful to consider some of the cultural paradoxes in contemporary American Catholicism. In a nation n6ted for its one-sided, if not patho-logical, emphasis on activism, instrumental rationality, and opt'imistic pragmatism,, Catholic intellectuals seem to have suffered a bout of am- Four Ecclesial Problems nesia about their classic wisdom concerning contemplation, mysticism, pas.sivity, and receptive acceptance of inevitable and unavoidable lim-its. The Church. in its American incarnation has become almost ex-clusively masculine, with dominant concerns for action, success, build-ing the new e~trth and results (Coleman, p. 553). Christopher Mooney, S.J., argues that in America God rather than hu-man beings was always understood as "the power of our future," the one "from whom the nation had received its mission," and the one "~who works through the structures of society and manifests himself in publi~ affairs." Without that emphasis upon the centrality of God in his-tory, America will lose its sense of destiny.26 Dulles gives personal sup-port to those who argue that "the Kingdom of God is viewed in the New Testament as God's work, not man's," that the Church "is seen as ex-isting for the glory of God and of Christ, and for the salvation of its mem-bers in a life beyond the grave," and that in the New Testarfient it "is not suggested that it is the Church's task to make the world a better place to live in."27 Harvey Egan, S.J., argues that Christians today face "the serious temptation of worsh.iping political pressure groups, causes, move-ments, slogans, and ideo]ogies," and that their social involvement "de-generates into 'pseudo-activism' " unless it is built upon "authentic in-ner freedom, contemplative peace'; spiritual insight, the love born from prayer, integration, and inner transforrnati6n."28 " What we are asserting, then, is that Vatican II, in its effort to sanc-tion involvement in the life of the world as a legitimate dimensio~ of Christian living, unwittingly tended to downgrade the more contempla-tive, prayerful dimension of'Christian and Catholic spirituality. To that extent, Vatican II opened the doors too widely toward the world and pro-vided a gateway to the development of a secular humanism in contem-porary Catholic life. " Christian humanism without.a strong"spiritual foundation in a prayer-ful dependence upon God and his revelation in Jesus Christ is inevitably doomed to secularism. Once that stage is attained, it is inevitable that Christians begin to question whether there is any valid distinction be-tween Christianity and secular ac.tivism; andsince, once this aberration sets in, there is no real distinction between the two, it is only natural that many Christians find the faith experience unrewarding. It is only in the strength given Christianity by its passive dimension that its activist di-mension has any purpose or will to endure. Review for Religious, November-December, 1987 Conclusibn We have argued that at least in these four ways Vatican II left us a spirituality that is ambiguous, in conflict with itself, and undirected. This may indeed have been the Council's intention." To some extent, the Ex-traordinary Synod of 1985 served a valuable purpose in attempting to rec-tify these imbalances and ambiguities. It took twenty-five years to real-ize the bad effects and what needed to be corrected. Nevertheless, the ambivalences we have itemized .still reside in the Church and account for much of the conservative-liberal polarization of today. The next stage will be for the Church to reconvene and resolve the ambiguities. It will be an amazing and groundbreaking Council when it does. NOTES I "Vatican II and the Postconciliar Era in the U.S. Church," Origins 15, 15 (Sep-tember 26, 1985), pp. 225,233. 2 Vivian W. Dudro, "Toward the Synod: General Praise, Some Criticism of Malone Report," National Catholic Register 61, 39 (September 29, 1985), pp. l, 8. The reporter make~ reference to an expression used by Gerrnain Grisez, Professor of Chris-tian Ethics at Mount St. Mary's College, Emmitsburg, MD. 3 Joseph Cardinal RatZinger with Vittorio Messori, The Ratzinger Report (San Fran-cisco: Ignatius, 1985), pp. 44, 55, 71, 74, 83, 62, 29-30. '~ In "The Catholic Priesthood," Overview 19, 10 (undated [August 1985]), p. I, citing a report in NFPC:News Notes, March 1984. aA Overview, May. 1985, p. 1. 5 Overview, June 1985, p. 1, citing a report in New ~'ork Times December 9, 1984. 6 Ibid., p. 2. The 'article was in National ReviewS" November 25, 1983. 7 Overview, May 1985, p. 5. Herr is citing an article by Mary K. Tilghman in The Catholic Review of March 20, 1985. The words are Tilghman's except for the quo-tation from Schoenherr on the "?rganizational crisis." 8 Ibid., p, 6. 9 Ibid., p. 3. 10 Walter M. Abbott, S.J., ed., The Documents of Vatican II (New York: Guild, 1966): "Pastoral Constitution on the Church in the Modem World" or Gaudium et spes sec. 4 and 5; hereafter, Latin titles used and noted in text. i1 Thomas More, 1979. 12 Paulist, 1975. 13 Harper & Row, 1973, p. 71. 14 Doubleday, 1977, p. 12. 15 Paulist, 1972, citing an article he wrote as early as 1967. ' 16 Greeley's first controversial conclusions were published in Catholic Schools in a Declining Church, with William C. McCready and Kathleen McCourt (Kansas City: Sheed & Ward, 1976); his latest is American Catholics Since the Council: An Un-authorized Report (Chicago: Thomas More, 1985). 17 Gallup publishes yearly reports on Religion in Americh, and has just completed (with Jim Castelli) The American Catholic People: Their Beliefs, Practices, and Val-ues (Garden City: Doubleday, 1987). Four Ecclesial Problems 18 Eight reports from this invaluable study of "core Catholic" parishioners' think-ing and practices hav~ been published so far, appearing in Origins from December 27, 1984, to August 28, 1986. 19 In Justice in the Marketplace: Collected Statements of the Vatican and the U.S. Catholic Bishops on Economic Policy, 1891-1984, David M. Byers, ed. (Washing-ton, DC: NCCB/USCC, 1985), pp. 249-250. 20 Quest for Justice: A Compendium. , J. Brian Benestad and Francis J. Butler, eds. (Washington, DC: NCCB/USCC, 1981), pp. v-vi. 21 Synod of Bishops: "The Final Report," Origins 15, 27 (December 19, 1985), pp. 445,449. 22 E. J. Dionne, Jr., "The Pope's Guardian of Orthodoxy," New York Times Maga-zine, November 24, 1985, p. 45. 23 John A, Coleman, S.J., "American Bicentennial, Catholic Crisis," America, June 26, 1976, p. 553. 24 Andrew M. Greeley and Mary Greeley Durkin, How to Save the Catholic Church (New York: Viking, 1984), pp. xviii-xix, 35, passim. 25 Germain and Jeannette Grisez, "Conservatives, liberals duel over leaking barque," National Catholic Reporter 22, 5 (November 22, 1985), p. 14. 26 Christopher F. Mooney, S.J., Religion and the American Dream: The Search for Freedom under God (Philadelphia: Westminster, 1977), pp. 35-36. 27 Avery Dulles, S.J., Models of the Church (Garden City: Doubleday, 1974), pp. 94-95. 28 Harvey D~ Egan, S.J., Christian Mysticism: The Future of a Tradition (New York: Pueblo, 1984), p. 234. The Autumn Years: A Touch of God Joseph M. McCloskey, "S.J., and M. Paulette Doyas, S.S.N.D. Father McCloskey is Director of Shalom House-Retreat Center; P.O. Box 196; Montpelier, Virginia 23192. Sigier Paulette teaches at the College of Notre Dame; 4710 N. Charles Street; Baltimore, Maryland 21210. Autumn colors stimulate our aesthetic sense. Leaves grown old are beau-tiful to behold, a truth of creation that gives dying its own color. In, our later years our activities are like autumn leaves before they fall to the ground; each one is a jewel in our crown, worn with pride but sometimes hard to see against the perspective of a cold winter. Winter follows autumn; it is the winter we fear. Winter allows us to view the forest of our lives without being lost. in details. The forest stripped of its foliage, our lives are open to scrutiny; unencumbered by duties, we have the chance to really see ourselves. But autumn, with its warnings of dying, allOws us to look at winter with a hope of new birth. Autumn brings a special brand of happiness which belongs to God and is worth reflecting upon. Our autumn years do not have to be unhappy ones if we appreci-ate the meaning of our lives. No one likes to think about growing older, yet the truth is, we have been aging since conception. There is no es-caping autumn; growing older can bring colorful changes into our lives even if we must yield to a certain amount of inactivity. Love frees the spirit. Alienation brings loss of heart and dims our ap-preciation of life. Passion for life belongs to love, yet the passion for life wanes and we yearn for something more when we feel ourselves no longer needed. The mid-life crisis is a taste of what is to come as we ex-perience doubts about our work and what we have been doing with our lives. Glory, honor, and power are perpetual temptations of life, even when we are not sure just what it is we want. We struggle to hold on 820 The Autumn Years / 821 t~J the possibility and potential of doing something wonderful. As We be-come tired of trying to'h61d on and despair cofifronts us, we finally real-ize that life has-a meaning--being in God. "When we finfilly face the meaning of life, the idea of sitting on a porch watc.hing the rest of the world go by.does not have to seem terri-ble. The autumn years are su~ounded by the storms of others' activities and the job still gets done even when we are no longer bearing the brunt of the heat of the-day. As 'we watch the jobget done, we cab laugh at ourselves for all the times we pictured ours61ves as indispensable. We db not have to identify who we are by what we do. We identify ourselves by not doing; we may be retired. The constant round of activities which ful~d Our lives'belongs to those who follow. ~The fruitful year~ of.prbd~ictio~ ~nd hyp~'activity seem unreal as we watch them'in others.The mystic in life touches us; we watch, like con-templatives in prayer sitting on our autumn veranda, the storm of God's love come up in the for.m~ 6f others' work. God bring.s beauty into our lives as we appreciate what others Ho. 'People need our affirmation a~ad appreciation. L'ife is not over because wecan no longer do, it is just be-ginning. Today is the first_day of the rest of our lives, no matter how old we are. Traumatized by thoughts of our past, we can miss the colors of now. Anxious ,about tomorrow, we are sometimes only half present to what we are dbing. E~;en as yesterday can dampen our enthusiasm in what w~ are doing, anxiety over tomorrow can keep us from being fullyi.nvolved now. We live in an age of. activity and our .minds resemble motor boats, chugging noisily over the wavesof what must be done. There has to be a po.int where we cut the m0tor, give up the noises we make, and just glide, delighting in the freedom of knowing that our work may be almost finished. As we grow older, spirituality can give meaning to the lessen-ing activity in our lives. Slowing down without feeling worthless is what spirituality can help us.do.,No ~matter how old we are, idleness can threaten self-worth. We become :victims ,of our own doing, as thoughts of What we could, do to make our lives worthwhile prod us to keep go-ir~ g: "If we stop, that magic momentof doing something great may be missed." Pushing ourselves t6 exhaustion, we do not have time for our-selves now. We fail to apigreciate what we are right now. Unusual are the autumn souls, really alive t6dayin the richness of yesterday's expe-rience, y6t still open to tomorrow's vision of life with new meaning. Many still search for the secret of iife--f6und in living wholeheartedly 822/Review for Religious, Novemb.er-December, 1987 the fullness of now--in some nebulous fountain of youthful actiyity. We need to open ourselves up to'where we are and who we are right now. Spirituality's ultimate goal consists in seeing God face to face. This means "being" with God. All of life, everything we have ever done, everything we have ever been, is a preparation.that we might "be." Be-ing does not imply vegetating. There is a responsibility to b~ for one an-other attached to being for Christ. Whatever. we do for the least one of our brothers or sisters, even when we are not aware of doing it for Christ, is accepted by, him as bei.ng done for himself. In identifying himself as the "I am who I am" God, God reveals himself as reachable in the here and now. The only moment in time truly real is now, touching the "Eternal Now." Living in the now, for even a moment of time, garners those nows of life when we opened our hearts to being loved. These moments become sacramental. We live the "Sac-rament of the Present Moment." 'There are seven sacraments that the Church recognizes as special moments in life where Christ wants to be present in our lives and is giving himself. In these sacraments of the Church, Christ does the work. In the sacrament of the present moment we can make a moment sacramental by our ~illingness tb make Christ present frr each otlaer.° Living in the present, with what good there is, frees us of what anchors us to the past. Because it only takes a moment to love for a lifetime, we have tliE poss!bility of being Christ lovers by giving of who we are to the least person we meet, in any moment of our lives. We are children of the Father. God takes us as his own because we are precious to him. The Psalms tell tls that.: "Before you were born, I knew you!" (Ps 139). We are loved because Of who we are even be-fore we had accomplishments to boast of. Saint Paul teaches us in Ephe-sians 1 : 1-13 that God' s love is deserved in the goodness of Christ. Christ is our Way and our Truth and our.Life. Saint John's first epistle on Love teaches us that .all of life is a preparation for the opening of our hearts, now, to the fullness of the Lord of Life coming into our hearts. All of life is a preparation for this very moment We are living! Wisdom brings knowledge of how to live in God's love, and the contemplative in action lives in God's love by letting God ,work one hundred percent. Doing in God's love becomes being in his love. What becomes of paramount im-portance is how much love we.can accept in Christ, and how much Christ we live for God and each other in return. ~ Being does not happen jus.t because we are old enough. Incapacita-tion is always a possibility when being is thrust upon us. Being is maxi- The Autumn Years mized by freedom and life, but a lot of dying has to take place in each of us before we are really free to love for the sake of Christ. Growing older is part of tile stripping process of b~coming free to let God do all he can in our hearts. Love needs time to mature. The Church says of the young saints that they fulfilled a long life in a short time, so that even th~ child saint can be old when considering years spent on earth. It only take~ a moment to love for a lifetime, andthe meaning of the greatest love of all is giving of one's life for the sake of a ne.ighbor. Giving can be done by being for another. If we think we can do things for ourselves alone, our whole life is wasted. Being in the autumn years can become adoing for others. Being is knowing how to love. Love is being present to the need of another ffhich sometimes in-volves pain. As humans, we would rather bypass the cross and get right to the resurrection. But we are unrealistic if we think the resurrection is possible without,the crucifixion. There can be no spring without the autumn and the winter. Resurrection portrays Christ reaching out to the hurt and pain of his disciples. Christ is our holiness, and the fruitfulhess of our lives in Christis found in how much of Christ's death we are will-ing to accept forbthers. The ultimate, decisive word of God, in the hu-manness of Christ, is Christ's dying on the cro~s. His suffering gives ~m~aning to our pains and our dying even When we do not relate it to our autumn years. Everything we did or woul~t have liked to do becomes as nothing in the light of Christ's suffering and death. He took care of it all. The ultimate, decisive word of God, sp6ken in the humannness of Christ, comes to us in his d~athon the cross. Counselors and sigiritual directors bften meet couples whose mar-riages have revolved around doing'for their offspring, and who now'com-plain about lack of meaning to their lives with'6ut~ their children. After the childi-en are growr~ and off on their own, these pai'ents have not learned how to accept each other, to be with each other. Many priests and religious brothers and sisters have the same problem. So many years found them in their work that they never learned to enjoy each other. So intense was the doing, the~ never discovered the secret of being, for them-selves or others. They ~vere all so busy doing in the spring and summer of their lives that they gave n~o thought to the autumn and winter that had to follow--when doing became more difficult. Working at accomplishing something involves the danger of making doing the meaning of life. The need of another opens our lives to the rush of the Spirit filling us with God's love. The second comings of the Spirit to the Church are pe6ple filled with love who reach out with their gifts 1~24 / Review for Religious, November-December, 1987 to the needs of others. The problem is no~ whether we did enough in our lifeti~ae, but whether we did~:.what we di~l-~vith love. We may complain that we have never had any.thing werth doing. Ye't each time we moan about not being satisfied with what we have done, or regret not hax~ing done enough, always w~tnting to do more with our liyes, we limit our love of God to wh~t.we are ci6ing noV, rather than bringing all we have done in our lives t~ ~,hat we do. Life teaches us toAive in God's love. We do not deserve God's love, but we can accept it. We waste love, think-ing of all we could have done or w, ould~have liked to d~o.~God.'s love frees us to giv~ ourselves.~ It brings the wisdom whichohelps us to ,put aside our accomplishments or hopes of achieveme.nt, and opens our hearts to be filled with God's love in Christ. The awareness of Christ in our lives frees us to live in the Father's love. ~ The victory won by:Christ when he "took captivity._captive," when he took away the scandal attached t6 our suffering and dying; allows us share in the resurrection when we take up our crosses and follow him. Christ calls us in our inadequacies, our brokenness, our nakedness, our need of others, to be part of the resurrection by claimiong~the foothold in heaven we have in him. Our needs bring Christ into our lives. We be-come other Christs by.-lett!ng him do in our live~s. Growing older ih a world with so many younger,~people frees us to be.in their love, even as we learn to be in God's love. If we were.really and truly competent enough to do it all by ourselves, we would never~ need God. Needing God and other's allows our captiyity to-be taken cal~tive by ~hrist. Aristotle, the great philosopher and teacher-some centuries before Christ, said that. a person could become a philosopher only after forty years of age. It is only When we have enough .experience of life that we begin to find the meaning of life, 19v.e, and values which have to do with being rather than doing. All of life's acc6mplishments are insignificant if we are unable to be in the love of God., if we are unable to be in the love of our brothers and sisters around us. Loye is God's relationship to us, and theGod Who gives all in our lives receives it back When we are able to offer our lives in Christ, when we try to be his life by our love for each other. We are called to be lov- ~ers. Even as the doing of our early years is the beginning of love, it is in the need for each other of our autumn years that love is completed, the love which allows us to~be in the f~ullness of Ch,r!st who lives.Eithin us. Our world needs us and we. should be proud to be aging ,in God's love, .basking in the autumn .years of life, content to be in his love for the sake of all who are still able to do'in his love. We are now like th'e " .,Th~ Autumn Years / 825 Eternal Word of the Trinity, always receiving from the F~ther, even as we are"i'eceiving from others who love us. We are created iri the image and likeness of the God who is Trinity. Trinity has its counterpoini in the mystery of indwelling, where G6d is found in the still point of our lives. Family and community are the outer reaches of this m~yst~ry of indwelling where God lives in the love of our hear~sl and in how we reach out to our brothers and sisters. We are told bY the first commandment of life to love God. We would not know how to do this if Christ had not told us he lok, ed us just as the Father loves him. Christ asks us to live in'his l~v~e, and tells us we love him by keep-ing the commandments which show us the ways we ~hould devil with one another and God. Faithfulness to the commandments is faithfulness to one another. How can ~ve lov~ the God we do not see, if we do not love the neighbo~ we do see? God' is love and we live in his lo~ve in the way we love 0n~ another. Wherever there is. ipve, G~I is. Lo~,e calls us to be like the G~d we image and brings us into commu.nity a~ men and women 6reated to lok, e 6ne another. Spirff~al life can be traced_back to T~rinity: in':-TTinit~,, being and do- !ng meet in the total giving and receiving,of the Father and th6 Son. The Father holds b~ck nothing of himself. The S,on, totally receiving of th~ Father, has nothing the Father has not given him. All of life i~ a combi-nation of these two forces, the active and passive 0"f life. The principles of life find in Trinity the °meaning and the sourceof love. Even if we have spent a. life totally, giv, ing all we are in order that the mystery of the Trinity m_ay be comple.ted in us, the autumn of our lives finds meaning in rec~eiving./~s the child needs parents to grow, so too we grow in those moments when our heart~ need each other. We ac-cept the richness o~each otl~r'~/~ifts when we are willing to need one another from the depths of our being.Then the beauty of life finds the special expression of th6oTrinity completed in the giving and~:eceiving which touches Being, and that very_ being i's love. Love is God's, relatioriShip ~to us, '~n.d the God whb gives ~11 lives in our lov~ when w~ are able,t0 ~J.ffer bin: lives in Ch~rist;.wfien ~.t~ry to live his life by our love for each other. We are called to be lovers. But most of all we are c~lled to be loved in Christ. Autumn years bring the kisses and the embraces of our.,Lord which are felt even in the hurts and the pains of our body's resistance to the call of our Lord .to our eternal reward. The warnings of sufferings do not have to be a threat, in our hope of the resurrection, as a lifetime of love and work in response to the call of God's love claims relationship to Christ. Our pains in letting Review for Religious, November-December, 1987 go of our work,:and our good health bear relationship to the ultimate word of God's love in the passion and death of Jesus Christ and offer the love of God in the resurrection. Even as the dping of our early years is the beginnin.g of love, the letting go of the autumn years completes our love as we feel the need for God and each other. The Christ who is in the least one of otir brothers and sisters is now in us, allowing us to be Christ in our need. We become the Christ to whom we have given hll our life, as all~the good we have done for others comes back upon us. Our world awaits a generation of people proud to be'aging in-his love, basking in the warmth of love which ~omes their way in the autumn of life. Mary is the ultimate model of being for Christ, being for God. She accompan'i~d the Church of theresurre6tibn by being present to their needs and helping them to remember her Son in the many ways of a mother's love, as she took care of h.er. children in the trust given to her by Jesus from the ci'oss~ Because Mary was so present to the needs of the Cl~urch before h_er Assumption, the early Church learned to respect her as mo(her, oA very significant part of the spiri.tuality of the autumn years in the lives of m_any is their devotioh to Mary by following her ex-ample in praying for the Church. The work of the autumn years is the same as Mary's; the" limits of that work ar'~ the size of oiir heart. Even as our autumn years are the time for being as much as we can be, they are the time for loving as much as we can love. Mary has taught us how to li~,e, h'ow to love, and how to be, both by her love for her Son and by the way she lived with the early Church. Just as Mary's autumn years were filled with the touch of God, her presence brought that same touch of God's love to the ea~:ly Church. Mary and God's touch would always be close. So too our autumn y.ears can have the touch of God strength-ening the Mystical,.Body of Christ. Mary is therole model of our autumn years and our patron as we pray: Heav.enly Father,.help us to understand the meaningof growing older in wisdom and knowledge. Allow us to gracefully accept the slowing down in the autumn of life. May we be as loving as Mary in her autumn years, presefit to the needs of c'bmpanions~ filled with I.ife and its inys-ter~, so that all will feel free to share your gift, to find your love within us. Open us, O Father, to a concern for.the liu~an race. Fill our hearts with living in the fulfillment of your abiding love every'moment of every day. Help us to be so resonant and filled with the meaning of the mo-ment that we may:be truly able to love,.as you.loved. May we eagerly look forward to the "being'.~'of the autumn years, reaping the golden rewards, fully open to the winter-that is to come, where all is wanned ~bY your love. ~ Community Dialogue and Religious Tradition Sebastian MacDonald, C.P. Father MacDonald is provincial superior of the Holy Cross Province. He may fie reached at Passionist Community; 5700 North Harlem Avenue; Chicago, Illinois 60631. Dialogue is a common form of community experience today. It is an en-deavor which has the capacity of exposing the wealth of tradition latent in a community. Such tradition is often the unspoken element bonding a community together, the ineffable cementing relationships. It can be a mistake, of course, to uncritically commend the rgle of dialogue in religious life, Given the negative experience of it that many religi~us have encountered the past few years, citing its advantages must be balanced with recognizing its difficultie~ and disadvantages. ~'hese latter largely center about the conflict and division that often occurs among community members, as the~y encounter in one another ap- ¯ parently irreconcilable positions on often fundamental and basic aspects of religious life. Dialogue, as the publi~c articulation of these p~ositions, can add to an already~latent conflict. Once public positions are taken by community members, this may freeze a division that has always be~n there, but, here-tofore, private, and to that extent, potentially malleable. By enhancing the feeling elenaent, dialogue can be a further obstacle to community build-ing. II. An aspect of the problem which needs to be recognized is the often 827 828 / Review for Religious, November-December, 1987 ~restrictive or constrained, nature of community dialogue. At times it does not allow full expression of opinion on the part of all present, as when, should everyone address an issue, the frequent result is that the depth of conversation is shallow and glosses over deep feelings and heartfelt con-victions. This may result in one side gradually prevailing, in a community dif-ference of opinion. An unequal division occurs on an issue when the ma-jority silences the minority, or articulate spokespersons cause members who support an opposing opinion to withdraw in some way and possibly to absent themselves from community dialogue: If this happens, an unspoken element remains in the community, fu-eling even more the disagreement raised to prominence by the public dia-logues that have taken place. Just because ~something is unspoken does not mean that'it ce~ases to exist or exert its influence. lie " To offset this development, a full-blown community dialogue be-comes desirable, where each member has the opportunity, and actively utilizes it, of fully expressing himself or herself regarding fundamental issues of religious life, as well as seCondary but still importantelernents. '. Adults who live together for a period of time accumulate a rich de, posit of spirit and. tradition. Any community bonding that 'Occurs must respect that. richness. But where dialogue is restricted and constrained, and opinions go un, expressed, monologue prevails, not genuine dialogue. There may be an appearance of dialogue, as community members dutifully assemble ac-cording to schedule. But if they do so reluctantly and,. fearing r~ancor, sniping or misrepresentation, do not speak from their hearts on issu.es, then only a facsimile of dialogue is present, with peopl~ merely going through the motions of conversing With one another. Honest ~elf, expression is a duty and a respons.ib~ility, together with a willingness to listen to ~thers, who may voice positions in conflict with ~eeply held convictions. Th!s kind of community dia.logue is an art form riot come by easily, spontaiaeous!y or naturally. It has to be worked at with grace, balance and harmony to make the conversation helpful and productive. There is a rich mother-lode of spiritual exp.erience in religious com-munities that beg~ to be exposed, recognized and admired. It is a thing of beauty that often eludes written or spoken form. Congregational documents, such as Constitutions and Regulations, do,not always capture the "tradition" of a religious community which, Community Dialogue and Tradition / 1t29 in large part, is often inexpressible. But it does strive to see the light of day and to be ack.nowledged for what it is, a major cementing factor in a community's life and existence. .Religious life is one of faith. In our efforts to explain it in its com-munal form, we refer to other kinds of community living, especially the family. However, we know that these comparisons are only partially sat-isfactory. The physical bonding factors which account for the stability of communal units such ,as the familY explain much of the emotional and spiritual quality present there. ~ The vows of poverty, chastity and obedience, however, are bonding factors of a different type, which must be described as intangibles. The ~faith quality and spirituality of religious community is intelligible only in their terms. Indeed, religious life is designed to witness to the kind of community living together based on such values. This witness is, hope-fully, given to one another, and to those who observe religious in prac-tice. The spirituality of the "apostolic community,'~' about which we hear so much today, consists of this faith witness on the part of religious bound together by such "intangible" vows accounting for their life and work together. Precisely because the "anchors" for the faith quality of religious life are intangible, it is possible they will be submerged, sliding beneath the surface and remaining invisible, unless they are consciously and delib-erately disengaged and exposed to view. Community dialogue is one way of allowing this to happen. IV. The fuller the attention and exposure that a tradition of religious life receives, the more promising the access it provides to building and unit-ing a religious community together. Tradition can be ineffable, or expressible only with difficulty for the reasons given above. If this .occurs, it is not acknowledged, responded to or accounted for, despite its important role in the community. Tradition often constitutes the very center of religious life in com~ munity. It can explain the reason behind who they are and the values they abide by. When these are not plainly evident to otliers, their lives as com-munity members can in large part go unappreciated by and even un-known to their fellow religious. Can this be community? Unwritten and unspoken tradition bonds a community together, but it needs to be acknowledged and dealt with. Practices regarding poverty, prayer, silence, fraternal relationships, and so forth, often refer to expe- Review for Religious, November-December, 1987 riences that flow deeply and silently, possibly never seeing the light of day, exc6pt symbolically and representatively. It is imperative that they emerge in community dialogue. Otherwise an explosive energy build-up results, driving co-existing lives in opposite directions, into inevitable collision. This is the hidden resistance so often experienced as divisive in community dialogue. It rep-resents the unspoken ground on which people take stands, inadequately explored and investigated with their fellow religious. Much of this tradition is rooted in religious and sacred ~aeaning, and concerns God himself. This adds a dimension of strength and power to values that weigh heavily upon a community that fails to discover them, unspoken and hidden in the depths of certain members who feel that the way they experience God in their lives is not esteemed by others. V. Tradition within the smaller confines of religious community reflects Catholic tradition within the Church at large. It is endowed with a ver-sion of catholicity in its capacity to bind together those who share it. On the other hand, a schism or division can begin among those religious who do not share a common tradition, or fail to appreciate or even perceive its presence. A religious community is like "a little church" in this re-gard. Community dialogue is at its best when it provides full scope to re-ligious experience. In this way it discloses a deposit of reasons and val-ues that give meaning to people's lives and make them real. If it suc-ceeds in this, it helps build community on a solid foundation of full, hon-est, and authentic exchange between people intent on sharing life to-gether. Conclusion Living by a largely unwritten tradition containing rich personal and communal experiences, we stand to benefit by an exposure of this "tra-dition" to others through, dialogue. Hopefully it will win their esteem too, and bind religious more ~closely together. God's Love Is Not Utilitarian William A. Barry, S.J. This is the final of Father Barry's series of four articles which began with a considera-tion of our resistances to God. He may be addressed at Saint Andrew House; 300 Newbury Street; Boston, Massachusetts 02115. A number of years ago---more than I care to remember--as a brash young scholastic I was° engaged in a spirited conversation with some other Jesu-its, priests and scholastics. We were discussing the reasons for being a Jesuit. During the discussion I found myself more and more dissatisfied with the reasons given. I had seen married and single lay men and women who were at least 9s dedicated to being,followers of Christ as any of us. My own parents were examples of rather remarkably unselfish lov-ers. I could not believe that God was more pleased with us than with them~ Nor could I accept the notion that God wanted me to be a Jesuit in order to save some part of the world. That just did not ring true to my experience and reflection. At one point I blurted out something like this: "I'm a.Jesuit because God wants me to be happy and productive. God"s love for me has led me to choose this life, just as his love for o~hers leads them to choose their way of life." I am not su.re I understood all the implications of what I said, nor was I sure that the implied theology would stand up to scru-tiny. But that outburst has stayed with me through the years, and I have pondered its meaning off and on. In the process I began to enunciate a conviction that God's love is~not utilitarian; i.e., God does not love me or anyone primarily in order to achieve some other goals. In this article I want to unpack some of the meaning of this conviction, impelled by a number of recent experiences of directing retreats and giving spiritual direction. 831 ~1~12 / Review for Religious, N~vember-December, 1987 My youthful outburst was occasioned by the realization that much of the reasoning that justified being a religious presumed that being one was a great sacrifice, indeed, even painful. So the life had to be justified or made palatable. But I did not feel that my life entailed any more sacri-fice than anyone else's. I was rather happy, all things considered, and would not have traded my life for anyone's. So I felt that the "call" to Jesuit life was God's gift to me, his way of loving me. To put the same thing in another way: I felt that God wanted me to be a Jesuit because that was the best way for me to be happy and productive. That convic-tion has not changed since. Over the years I have come to believe that all God wants of any of us is to let him love us. I hax;e also come to believe that one of the most difficult things for us to do is precisely to let God love us, to receive his love. We resist his advances, his overtures of love as though they were the plague. In three earlier articles I have tried to probe the sources of that resistance.l In this article I want to focus on what I have come to believe is God's desire in bur regard. Sebastian Moore,2 in his latest book, makes the point brilliantly: God desires us into being. Before ever we were, God desired us so much that he made us, and made us desirable and lovely. And he desires, that we find him lovely, that we love him. But that can only happen if we !et ourselves believe and experience that we are, as it were, the apple of his eye. To the extent that we believe and experience that God finds us de-sirable, to that extent will we be in love with him. People who have let God, demonstrate his love for them often affirm that it is a love without any demands, an3; strings attached. This is a diffi-cult point to grasp, so let us try to be clear. Often enough we are afraid of God's closeness because we fear the demands he will make of us. "He may askme to go to Ethiopia." As far as I can te!l, when God comes close, he does not c6rrie with a list'of demands or conditions for continuing to remain close. For example, he does not seem to say: "Yes, I love you, but I will only keep on loving you if you [fill in the blank]." Infact, he does not even seem to say: "I love you, but I will only keep on loving you if you stop this pai'ticular sin:" God seems to be just what the First Letter of John says he is, namely'love ,'and uncon-ditional love at that. All he seem~ to want is to be able to love Us, to be close and intimate with us. Does this mean that God has no standards, no values? By no means; but his Values are not perceived as demands by those who have let him come close. Rather they find themselves desirous of sharing his values, God's Love Is°Not Utilitaridn / I]~13 of being' like him--not because God'demands that they do so, butobe-causethey are happier and more alive when they live according to God's values. For example, I realize that I am happier, more alive and more purposeful when I can desire to forgive as Jesus forgives, to love as Je-sus loves. Married men and women have found themselves most fulfilled when they have:remained faithful to their marital commitments, even when the grass looked greener elsewhere. Religious have discovered that their great-est happiness lies in giving themselves wholeheartedly to the demands of their vows, even when the bloom seems off the rose, as it were. Many Christians have also discovered that they are most alive and happy when they give themselves as wholeheartedly as possible to living with and working with and for the poor. Of course, at times all these people weaken, and are helped to stay the course by some negative sanction, for example, fear of loss of face, or of sinning and disappointing God, or of hell. But at bottom the motivation for sticking to their lasts is the desire to imitate the God who has so unconditionally and faithfully loved them. In other words they want to be perfect as'their heavenly Father is perfect. Of course, they cannot .do this. Sin is an ever present reality which even the holiest of saints must contend with. However, those who have experienced God as lover do not experience him as contemptuous of their sinfulness but as compassionate and patient. In their best moments, when they are aware of God's love, they recognize that all they have to do is to ask forgiveness and healing for their lapses, and to desire to have their hearts made more like the heart of Jesus. And they can hope that continued contemplation of Jesus will transform their hearts almost by osmosis. Now, perhaps, we have come to the key that opens the last door to insight. Jesus is the perfect human being, we believe, the one who most fully realizes the potential of humanity. When all is said ~nd done, What is the central insight Jesus had? Was it not that Yahweh, the creator of the universe, the unnameable, unfathomable mystery, is "Abba," "dear Father," "dear Mother," Love itself? To the maximum extent possible for a human being Jesus knew God, and he experienced God as Love.3 Let us reflect a bit on Jesus' baptism in the Jordan. I realize that I am reading into the text, but I find it intriguing that the synoptics pic-ture God as saying that Jesus is his beloved in whom he is well pleased before Jesus has begun his public ministry. What has he done to elicit such praise? Perhaps "all" that he has done is to allow God to come ~134 / Review for Religious, November-December, 1987 as close as God wants to come; perhaps "all" that he has done is just to let himself be loved as much as God wants to love him. Perhaps Jesus is so dear to God just because he let God do what God has always wanted to do: reveal himself as our lover par excellence. It is also intriguing to speculate that Jesus' fundamental salvific act may have been, not dying on the cross, but rather accepting God's love as much as it is humanly possible to do. Then the following of Christ might mean not so much doing iheroic deeds, nor even wanting to love as Jesus loves, but much more fundamentally, desiring to let oneself be loved as much as Jesus was and is loved. PerhaPs the world will be saved when a critical mass is reached of people who deeply believe and expe-rience how much they are loved by God. What I have been saying may strike some readers as advocacy of a "me and God" spirituality. It is true that this can all sound very narcis-sistic. But in practice, it is the exact opposite. Those who let themselves be loved by God find in doing so that their own love and compassion for others is enormously increased. This trans-formation does not happen because God demands such love of them. In fact, these persons know that for years they tried to be loving in response to what they took to be God's demands: they made resolution after reso-lution, and failed miserably. Now without effort, almost, they find their hearts going out to others, and especially to the neediest. They are sur, prised themselves at what is happening to their hearts. The more they al-low themselves to be loved unconditionally by God, the more loving they become. And the love of these persons, like that of Jesus, is a tough love. They speak the truth, but it is a truth that is not contemptuous, nor an-grily demanding--at least while they are aware of being loved. This last aside is a necessary nod to realism. For even the holiest of saints has days he or she regrets. Moreover, as they become or are made aware that they are socio-political beings, i.e., constituted at least in,part by the social and. political institutions into which they are born or freely enter, they begin to undergo what Father Gelpi calls a socio-political,conversion, and take steps to make these institutions more just' and caring through organizing, networking, lobbying, and protesting where necessary.4 Moreover, people who let God come close realize, without self-contempt, how far they fall short, and always will fail short, of being like Jesus. They know. from experience why the saints protested so strongly their sinfulness. They feel over and over again how much God loves them and how much God desires to shower them with his love, and God's Love Is Not Utilitarian they see themselves turning their backs on him, resisting his advances, refusing his invitations to intimacy. They find themselves to be enigmas because the experience of God's closeness fulfills their deepest desires, yet they fight him off. In spite of being such sinners they know that God still loves them. Hence, they view themselves and all human beings more and more with the compassionate eyes of God. I have begun to suspect that the notion of God's love as utilitarian is a defense against God's love. IfI convince myself that God loves me for the sake of other people, then I do not have to face the enormity of being' loved for myself alone by God. Many people shelter themselves from the full implications of God's love by seeing themselves as the ob-ject of that love only as part of a group. In other words, God loves all people, and I am included under the umbrella,,as it were. Now there is a truth in this notion, but I can use it to keep God's love very impersonal and distanced. So, too, God'is kept distanced if I conceive of tiis love for me as utili-tarian. "He loves me for what I can do for the people of Ethiopia." It is a very subtle way of keeping God at a distance: he does hoi loveme so much as Ethiopia. It is also subtly Pelagian: God loves me for what I can do for him. Interestingly enough, it is also a subtle way both to puff up my ego, and also to make sure that I am never satisfied with my-self. On the one hand, I am aware of all that I am doing for Ethiopia; on the other hand, I am constantly reminded of how much more there is to be done, and may also be reminded that others have done more. One person on, a retreat, for example, felt that if God really loved her, then he would be using her in more important ways. She discovered that such reasoning was making her unhappy and keeping God at arm's length. Perhaps the burden of the argument thus far can be summed up in an experience of another retreatant. He had experienced deeply that Je-sus knew he was a sinner and would always be a sinner. Jesus commu-nicated to him in a gentle, loving way how he had betrz'yed him in the past, and that he would do it again in the future. Yet he looked at him with enormous tenderness and love. The retreatant felt that Jesus said to him: "I love no one more than I love you--but I love no one less than I love you." God does not love some people more because of what they do, or what they will do. He is just greatly pleased that anyone lets him come as close as he wants to come. If God's love is not utilitarian, does this mean that it is meaningless to ask whether God has a will for me apart from letting him love me and Review for 'Religious, November-December, 1987 loving him in re~urn? If God will continue to love me whether I become a doctor, a carpenter,.a social worker, or a Jesuit, does 'it matter at all to God which I become, as'long as I am happy? To take the question one step further: if God will continue to love me even if I~ continue to sin, does it matte~r to God whether I stop sinning or not? In other words, if we say that God is unconditional Love and that he is not utilitarian in his love, do we not eviscerate of meaning such traditional Christian and Catholic notions as the discernment of God's will, the exist~ence of hell, the call to co.nversion from sin, the person as.God's instrument and vo-cation? Perhaps John was addressing some of the ~same questions when he has Jesus say; For'God so loved the world that he gave'his only Son~ that whoever be-lieves in him should not perish but hav6 eternal life. For'God sent the Son into the world, nbt to condemn the world, but that the world might be saved through him. He who believes in him is not condemned; he who does not b.elieve is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment, that the light has ~ome into the world, and men loved darkness rather than light, because their deeds were evil. For every .one wh6 does evil hates the light, and does not come to the light, lest his' deeds should be exposed. But he who does what is true comes to the light, thi~t it may be clearly seen that his~deeds have been wrought in God (Jn 3:16-21). A comment by Raymond Brown on this passage and others in John, may show us a path out of the, dilemma: We believe that the translation of krinein as "condemn" in these pas- .sages (also in 8:26) is clearly justified by the contrast with "save." Nev-ertheless, the statement that Jesus did not come to condemn does not ex-clude the very real judgment that Jesus provokes . The idea in John, then, seems to be that during his ministry Jesus is. no. apocalyptic judge like the one expected at the end of time; yet his presence does cause men to judge themselves.5 In other words, Jesus does not condemn, but his presence brings out what people really are like. He, the human presence of God on earth, loves people and wants their good, indeed their absolute good, which is union with God, and he continues to love even those who spurn the of-fer, They condemn themselves. Let us see where this path leads us. When we love people unselfishly (insofar as this is possible for a hu-man: being), we want their good. We want them to be as happy, fulfilled, right with God and the world as possible. We want them to fulfill all their God's Love Is Not Utilitarian / 837 potential, "to be ttie best that they can be," as the commercial for the Army dins into our memories. At our best ~ve do not demand all this as a condition for our love, but we want it because we love. If this is the case with us, we can imagine what God desires. In his ',~'Contemplation to Obtain Love,'? Ignatius of Loyola tries to help us to imagine all that God's love wants. In an almost poignant line he'says: "I will ponder with great. affection how much God our Lord has done for me, and how much he has given me of what he~ possesses, and fi-nally, how much, as far as he~ can, the same Lord desires to give.himself to me according to his divine decrees."6 God creates a world that he sees is "very good" (Gn 1:31) for his loved ones to live in. He wants them to be co-creators with him of this evolving world. The Garden of Eden image in Genesisl is awonderful symbol of wl~at.Gbd wants for those whom he lo~,es into existence. He °wants us to li~,e in harmony ~vith, and with reverence for the universe and all that is in it, because that is the way to ou~r greatest li~lppines's and fulfillment both as individuals and as brothers and sisters. Moreover, he wants to giye himself to us "as far as he can"; limita-tion comes not just. from our fin.itude, but also from our perversity. God, however, will not compel us to accept what is for. our good. Does GOd puni.sh us for our perversity? It is an age-old tradition that ascribes natural disasters to God's wrath. The Old Testa.ment is~ replete with such ascription~s, beginning with Genesis 2. In the New Testament Jesus is asked: "Rabbi, ,whq,sinned, this,man or his parents,~ that he was born blind~?" He a.nswers: "It was not that this man sinned, or his par-ents, but that the works of God might be made,manifest in him" (Jn 9:2- 3). To say the least, this answer is enigmatic, but it does belie the as-cription of disasters to God's wrath ~at sin, On the hypothesis that God is Love I want to say that we punish our-selves by turning away from God's love. God remains steadfast in his love. But hatred, suspicion, prejudice, fear--these and other emotions-- are the product of our sins and the sins of our forebears. And they are not emotions that are for our peace. In other wor.ds, God made us broth-ers and sisters and desired us to live in harmony and mutual love, but we human beings have brought on ourselves the disharmony and distrust that now threaten the world as we know it. And if anyone does remain willfully and perVersely turned away from God's love and the love of neighbor to the end, then he or she chooses eternal unhappiness. But ~God's love does not change into 'something else. Review for Religious, November-De~cember, 1987 But what abgut the man born blind? What about the child with Down's syndrome? What about natural disasters such as the eruption of the volcano in Colombia which destroyed.~a town and took 20,000 lives in one day? We want to know why such things happen. It lies close to hand to ascribe such events either to the punishment of God, or fate, or to the stupidity of the victims. Social psychologists speak of the ."just world hypothesis" in .describing such attitudes. According to this view, everybody believes the world is a place where people generally get what they deserve and deserve wffat they get. To believe that our own good deeds and hard work may come to naught and, indeed, that we can encounter a calamity for totally fortuitous rea-sons, is simply too threatening to most of us. And yet we see people whose lives have been shattered and who seem like us in every way. Are these paraplegics, blind people, sufferers from cancer really innocent vic- .tims, and are we, therefore, candidates for s~ffering the S~me fate? The just world hypoth.esis posits that in these circum~stances we are likely to reject that possibility as intolerable and to conclude that those stricken individuals ~re really wicked, or at least foolish, and deserve their fate.7 Some of these calamities may be caused by human sinfulness or stu-pidity at some time in history. In the United states and in Latin America people still experience the effects of the evil of slavery and of greedy colo-nization. Other calamities may just be random events in a finite world; e.g., some Of the effects of genetic disorders. Others may be caused by someone else's perversity, but the victim is seemingly picked out at ran-dom: for ~xample, the drunken driver plows into John Jones' car, hav-ing just barely missed ten others, and out of the blffe John is dead~ and his daughter is maimed ~for life, through no fault of theirs. The "just world hypothesis" reminds us of the friends of Job or the disciples who asked Jesus about the sin that caused the man to be born blind. It will not work in the case of innocent victims of either random events, the pre-sent sins of others, or the effects of historic evils. How do we square the unconditional love of God with such calami-ties? In experience, people who engage God directly in a relationship, and who look at the world realistically, have the "just world hypothe-sis" pulled out from under them. They see that Jesus, the sinless, be-loved Son, died horribly, and that no bolts of lightning took vengeance on his killers or saved him. As they develop their relationship with God, they may find themselves raging at him for.the seemingly needless suf-fering they ,undergo or see others experience. Somehow or other they dis-cover a God who is beyond what we conceive as justice, a God they can God's Love Is Not Utilitarian hope in and live for, No more than the author of the book of Job can they explain it; but for sure it i~ not the answer proposed by the "just world hypothesis." People who have de'0eloped such a relationship with God experience the deep m~ystery of creation and co-creation. God loves into existence not only the stars that so bedazzle us in the night sky but also the vol-cano~ that erupts suddenly and engulfs a whole city killing 20,000 peo-ple, 'and he loves those people into existence. God not only loves into existence Jesus and Mary, Francis of Assisi, Teresa of Avila, and the lovely people who have lok, ed us in our lives, but also Herod and Hero-dias, Genghis Khan, Lucrezia Borgia, Hitler and the torturers of politi-cal prisoners:of our day. People who meet this God at a deep level sense a bottomless ~compassion and pain at the heart of the world, yet a vibrant hope for life. They become more compassionate--and passionate-~ them-selves. Perhaps they can understand that it was not bravado that kept the martyrs joyful in their s.ufferings and dying. Perhaps, too, they can un-de¢ stand how the poorest of the poor still are capable of tremendous acts of generosity toward their fellow sufferers, just as they can understand the great cruelty o.f which the poor are also capable. Thus far we have threaded our path oiat of the seeming dilemma of the coexistence of God's unconditional love and-punishment for sin and hell. We have also seen a way'of explaining the call to conversion from sin. God wants the best for us and that best includes our turning away from sin and toward living a life that is consonant with a relationship of mutual love with the Lord. Sin does not produce happiness or harmony or peace of mind. Nor does it create harmonious relationsh~p.s between people, or political and social and religious institutions that work toward such harmonious and just relationships. So God's love for us desires that we be converted on all the levels postulated by Gelpi, the affective, the intellectual, the moral and the socio-political.8 Note, however, that God does not make such'integral conversion a condition for continuing to love us. He desires it b~ecause it is for our good; bu~ he does not demand it as the price of his love. Now let us mo4e on to the issue of the discernment of God's will, especially as this regards the question of a vocation to a way of life. Traditionally Catholics have believed that God has a plan for each per-son. He 'calls some to the religious or priestly life and others to the mar- ,ried state. It is true that the term "vocation" was most often restricted to the religious or priestly life. "He-hasa vocation" was shorthand in Catholic circles for saying that an individual felt called to religious or Review for Religious, November-December, 1987 priestly life. But a. more careful use oftanguage:also,saw married life as a calling. A further problem, of course~ is that this language left in limbo those who remain single (and not religious or priests) either vol-untarily or involuntarily. At,any rate, does God call people to a particu-lar way of life? And if. so, how is this calling consonant with the non-utilitarian nature of his love? ~ 0 Again we return to the idea that the lover wants the good of the be-loved. I will use the case of Ignatius of.Loyola to illustrate a way of under-standing God's call in terms of his~love, without~making that love. utilitar-ian. 9 ~ Inigo (his original name) was a hell-raising, ambitious, vain, coura-geous man, a'.man who dreamed of doing great exploits. At Pamplona, according to his own account, he was the rallying point, in resisting the French attackers. When he. was severely wounded in the leg, the defend-ers immediately surrendered. God seems to have used this crooked line to write straight. During his 10ng convalescence Inigo continued his dreaming. He dreamt of doing great knightly deeds to win fame and honor and the favor of a great lady. These daydreams.would absorb him for up to four hours'at a time. The only books at hand for him were a life of Christ and a book of the lives of the saints. When he read these, he began to dream of doing what Dominic and Francis did, and again he would become absorbed for hours. Notice that in both cases ~his ar-dor, ambition, bravery, and even vanity were operative. Finally, after some time of alternating daydreams, he began to notice a difference. When he was thinking about the things of the world, he'took much de-light in them, but afterwards, when he was tired and put theha aside, he found that he was dry and discontented. But when he thought of going to Jerusalem, barefoot and eating nothing but herbs and undergoing all the other rigors that he saw the saints had endured, not only was he con-soled when he had these thoughts, but even after putting them aside, he remained content and happy. He did not wonder, however, at th~s; nor ~:. did he stop to ponder the difference until one time his eyes were opened a little, and he began to marvel at the difference and to reflect upon it, ~ realizing from experience that some "thoughts left him sad and others happy)~0 ~' This was the beginning of Ignatius' own discovery of the discernment of spirits, a discernment that eventually led him to found the Society of Jesus, with enormous consequences for the Church and the world--and for not a few individuals who in almost four hundred and fifty years have joined this Society. God's Love Is Not Utilitarian How are we to understand this story of a vocation? I would maintain that ~God's 10ve for Inigo involved his desire that Inigo use his great ener-gies, his ardor, his ambition in ways that would make. him most happy, most fulfilled, and most useful to others. I believe that it mattered a great deal to God how Inigo used his talents, for Inigo's sake first of all, but also"for the sake.of others .whom God loved. However, God would not have loved Inigo any the less if he had missed the opportunity for dis-cernment, and had ~ontinued on his course toward "worldly" achieve-ment. But he might have been greatly saddened that Inigo did not choose what was for his greater happiness and peace. Later in life Inigo himself might have felt the sadness as he pondered how his life had gone since his recuperation. Only God could so love us that he would allow us the freedom to turn away from receiving all that he wants .to give us, and still keep loving us unconditionally, even when we so chopse. ., It seems to me that a consi.stent cleaving to the central insight of the New Testament, that God is "Abba," does not force .us to give up any truths of.faith and has several distinct advantages. The preceding pages have shown some ways of understanding traditional truths that hold in the forefront that" God is unconditional love, a love that is not utilitar-ian. Su(h an understanding demonstrates an intrinsic connection between the love of God and the search for his frill. Because God loves me, he wants the best for me. Because and insofar as I love God, I want the best for him, which is that he may give.himself to me as much as he can. The way of life God wants for me is the best way for me to receive his love and to be a co-creator with him. Hence, in my better moments, I try to the best of my ability to discern wfiere his love leads me. I do not try to find his will for fear that he will punish me, but rather for fear that I will miss the way that would allow him to give me more of him-self. I also try to find his will because I.know that his love desires more good for all those whom I will touch in my life. Perhaps we can understand in a slightly new way an axiom attributed to Ignatius (and often put inversely). Loosely translated the saying goes: "Pray as if everything depended on you; work as if everything depended on God." 1 ~ It is very important for me to pray in order to know how and where God wants to love me, how he wants to gift me. It is important not only for me, but also because of others. The more I let God give him-self to me as far as he can, the more "sacrat~entally" present he is to others with whom I interact. And once I have discerned God's way, I can work without ambivalence and self.concern, trusting that God will accomplish whatever else he intends. Review for Religious, November-December, 1987 One final question occurs. Suppose that Inigo's eyes had not opened up during his convalescence, and that he had gone on to worldly exploits. Would he have been given another chance? That is, of course, an unan-swerable question. But God would surely continue to love him and, we presume, continually offer him a call to a radical conversion of heart. ~If, later in life, he were to have his eyes opened, he'might have to come to terms with those earlier missed opportunities. Repentance would be in.~order, but a wallowing in his "spilt milk" would not be an appropri-ate response to the God of love. Conversion'means to accept my past pre-cisely as my past, i.e., both mine and past, and to surrender in freedom to the new and mysterious future offered by God's love now. But an historic moment surely would have been lost if Ignatius had gone an alternate route instead of the one he did take. There are conse-quences to our choices. Hence, it is incumbent on all of us who minister to help people who stand, or soon will stand, before serious life choices to become discerning Christians. Historic consequences may be at stake. -And now a final word. For the past year and a half I have been com-ing at the same issue from different angles. At first I was intrigued by a strange resistance to God's initiative, a resistance that clearly was a run-ning from a positive experience of God'~ presence. My curiosity pro-duced the three articles for this review mentioned earlier. Then a few experi,ences with direcfees prompted this article. I want to end where I began, with the first article. We need to be mind-ful that there is a force within us ~hat does hate the light, that seems to want to thwart all God's loving desire to give us of himself. We need to be on the alert to discern the presence of that force, but also to rely on thos~ various sayings that have given people hope through the ages, sayings like: "With men it is impossible, but not with God; for all things are possible with God" (Mk 10:27) or "My grace is sufficient for you, for my power is made per.fect in weakness" (2 Co 12:9). NOTES 1 William A. Barry, "Resistance to Union: A Virulent Strain," REVIEW FOR RELIGIOUS, 44 (1985), pp. 592-596; "The Desire to 'Love as Jesus Loved' and its Vicissitudes," REVIEW FOR RELIGIOUS, 44 (1985), pp. 747-753; "Surrender: The Key to Wholeness," REVIEW FOR RELIGIOUS, 46 (1987), pp. 49-53. 2 Sebastian Moore, Let This Mind Be in You (Minneapolis: Seabury, 1985). 3 After I had finished this article I came upon Francis Baur's Life in Abundance: A Contemporary Spirituality (New York/Ramsey: Paulist, 1983) who uses process the-ology to develop a spirituality based on the definition of God as love. While some- God's Love Is Not Utilitarian what hortatory and at times polemical, the book can serve as a theological underpinning for the more experience-based assertions of this article. 4 Donald L. Gelpi, "The Converting Jesuit," Studies in the Spirituality of Jesuits, XVII, no. 1 (Jan. 1986). 5 Raymond E. Brown, The Gospel According to John: I-XII. The Anchor Bible, vol. 29. (Garden City, N.Y.: Doubleday, 1966), p. 345. 6 The Spiritual Exercises of St. Ignatius of Loyola. trans. Louis Puhl. (Chicago: Loyola University Press, 1951), no. 234, p. 102. 7 Edward E. Jones, Amerigo Farina, Albert H. Hastorf, Hazel Markus, Dale T. Miller, and Robert A. Scott, Social Stigma: The Psychology of Marked Relatiohships (New York: Freeman, 1984), pp. 59-60. 8 Gelpi, op. cit. 9 What follows is based on The Autobiography of St. Ignatius Loyola, trans. Joseph F. O'Callaghan. ed. John C. Olin (New York: Harper & Row, 1974). 10 lbid, p. 24. ~ The Latin version can be found in "Selectae S. Patris Nostri Ignatii Sententiae," no, II, in Thesaurus Spiritualis Societatis Jesu (Roma: Typis Polygiottis Vaticanis, 1948), p. 480. Gaston Fessard, in a long appendix to volume I of his La dialectique des Exercices Spirituels de saint Ignace de Loyola (Paris: Aubier, 1966), traces the historical background of the saying. He demonstrates that although not from Igna-tius' hand the saying does express the dialectic of his spirituality. Vocation She said she wished to be a shrub And sit in silence, lost, obscure In some dim woods where no one ever comes and she could muse and watch the quiet winds go by. But He who long ago observed a brambled bush Looked at her once among the ferns. He looked but once; the winds became a storm And now she burns, she. bu.rns! Ruth de Menezes 2819 D Arizona Avenue Santa Monica, CA 90404 Novitiate: Captivity or Liberty? Mariette Martineau Mariette Martineau, a novice with the Sisters of Mission Service, had recently com-pleted sixteen months of formation at St. Albert, Alberta, when she wrote these re-flections which she hopes will benefit others in novitiate life. She may be reached at Box 2861; Merritt, British Columbia; VOK 2BO, Canada. ~l~hat are the realities of being a novice in a religious community in the Church today? Since the exodus following Vatican II, communities have been growing smaller and older. Novitiates have been created and re-created to meet the ever changing formation needs of both the commu-nity and the candidates. How often have novices of today heard this com-ment from one of the older members of their community, "How for-tunate you are to have such a novitiate, full of prayer and study! In our days . " Come and journey with me as ! reflect on my novitiate experience. I am on the last Stretch of that journey ~as I am presently completing a six-month apostolic experience before returning to Edmonton in June for immediate preparation for vows scheduled to be, celebrated in August. I have often asked myself, particularly in the early months, "Is this no-vitiate experience one of captivity or liberty?" When I first arrived at the novitiate I experienced what I like to call the "honeymoon" phase. Life was fairly flexible as time was granted to unpack, to explore the h6use a6d neighborhood, and most importantly to meet the new commuriity and ito become comfortable with the direc-tor. The excitement of not knowing exactly what to expect and of enter-ing into the newness of activities energized me and I felt that I had made a good decision. Reality soon set in, and the struggling began. Before I entered, I prom-ised myself that I would give me, the community, and God a year to dis- 844 Novitiate: Captivity or Liberty cover if this was truly the way of life for Mariette to grow fully alive. I am thankful for that commitment for there ~vere many times during th'ose first few.months that I was ready to pack my ba~s and leave~. My director was also aware of that commitment and when times were rough she gently reminded me of it. The challenge to let go of one's independ-ence- socially, financially, emotionally, and so forth---can be a painful one. If I had chosen to leave at this stage in the novitiate procesS, I would have been leaving not because I had chosen the wrong way of life but because I was unable to release certain things in my life and give all to God. The second phase or reality of novitiate after the honeymoon phase is this ti~e of purification, of letting go. Tears can be an enriching and cleansing experience! One's schedule soon seems to become another's schedule as 'the director sets her expectations before you and challenges you to integrate and balhnce your time between formal classes, prayer, spiritual reading, community, household chores, writing papers, and per-haps weekly apostolic experiences andthe ~ccasional weekend work~ shop. Your life no longer seems to 15e yoOr own; anger and depression sometimes become an everyday experience as you strive to fully enter into the year. One has usually left a job behind and now feels like a "non-producer," dependent on the community for food, shelter, recreation. Suddenly you have to keep an account of the money you spend and have to ask someone for that money. You now have to ask permission before disappearing in the community car or going out with a friend. In some ways you feel that your personal autonomy is being threatened and you no longer have control over your life. You do not understand all the things that are being 'asked of you. In fact, some of the requests make no sense at all, This calls for trust--in tile community and in the forma-tion personnel. Trust that they do know what they are doing and have your growth as their priority, while attempting to see if you do indeed have the charism of this community. The Yes I said when I ei~tered soon grew into a series of "yeses" that were not always easy to say. I must point out that it was not a "yes" to°having things done to me but a yes that said, "I will enter into the process that you have set before me." During this phase the novices may find themselves projecting a lot of anger at their director. It is they who are setting down the guidelines, they who are enforcing them. The director is the one called to tell the novice, "This year is a time to place some relationships on the back burner, a time to get in touch with who you are, your relationship with God and the community in which you have chOsen to live out that rela- Review for Religious, November-December, 1987 tionship." The director is the one who has been given the sometimes pain-ful responsibility of making the novices aware of areas in their lives that need growth. "I do not feel that you are using your time properly--Do you realize that you snapped ~at Suzanne during supper last night?--You are too,much of a perfectionist." A novice, like anyone; finds it painful to look at her brokenness. I sometimes found myself saying in response, "What about Sister Perpetua? I look great beside her and she has been in the community for twenty years." It is much easier to focus on some-one else's areas of growth rather than your own. In the midst of all of this is the fear of reje6tion: One can begin to foc~s entirely on the nega-tive while neglecting to hear the affirmation that is also present. During the novitiate phase one journeys closely with the director. The goal is to have someone to process the year with you, to guide you, to challenge you,. to affirm you, to see if you do have a vocation to religious life. I found this aspect of my journey difficult. As. much as I wanted to dis-cover if I was in the right place, I feared rejection and wanted to appear as someone who had it all "together," I wanted to be an instant relig-ious, comfortable with poverty, celibacy, community, and obedience. Simply put, I wanted to be perfect and got angry with myself and: others when I was not. Directors often tell their novices to be prepared for a time of regres-sion following their initial entry into novitiate. One can hear this with the mind but the heart sometimes gets in the way. One cannot understand why she feels depressed, angry, without energy, and without the finesse she had when she entered. Insecurity may be another reality, but doubt is always good because it challenges one to dig deeper. The gift during this time of grieving and regression is the realization that, "Hey, I am not going crazy! I am just striving to say good-bye to some excess bag-gage. I am feeling the loss of many things and many people. I am spend- .ing so much energy on being angry, I need some way to deal with the anger in a more creative way. I want to grow and become me fully alive, but that hurts and I just cannot seem to grow fast enough." A novice was asked one time, "When did your novitiate start?" She replied: "Nine months into it!" Another reality of novitiate life is the focus on community. One no longer, has the freedom to skip supper when she feels like it and go shop-ping instead. Recreation often takes place in the community context, and outside contacts can be limited and are often with other religious. One may get the sense of dead air--I need to.see other people! The challenge is to enter into the times of community and group activity while remem, Novitiate: Captivity or Liberty / 1~47 bering to also enter into moments of aloneness. We all need some de-gree of personal space. In relation to community, the novice who enters and places before herself the goal of reforming the community will find herself in conflict and perhaps will receive an invitation to leave. It is similar to marrying someone with the intent of changing that person into the person ~hat you think he or she should be. Those of us novices who are still young when we enter often bring with us our youthful idealism. This idealism is not wrong, and may indeed carry with it challen.ges to the community. But we must remember that novitiate is a dialectical proc-ess; both the community and the individual have so.mething to leai'n from each ot~her. Neither is perfect and neither should be expected to be per-fect. A line from a friend says, "I love you as you are in the middle of where you are." How does one know when to leave? After haying earlier stated that I had committed myself (t° myself) for a year, what would have caused ~e to leave? If at any point in that year the person of Mariette completely disappeared, I think it would have been time to pull out. If I had to die to all that I was, I think I would have been in the wrong place, perhaps simply at the.wrong time, or forever. Dialogue with the director is ex-tremely important during this discernment.' She is an objective observer, trained to help one make such decisions. Naturally the decision is always our own, and one always has to keep before herself the freedom to stay or to leave. Again I would say, trust the formation personnel, as it is easy to get entangled in one's emotions and make a decision to leave for the wrong reasons. I would not encourage anyone to leave while in the mid-dle of the grieving process. One can expect to say some good-byes to journey companions dur-ing novitiate. Some people will be with us until the end of the journey, others are called to different places before then. Good-byes can be pain-ful, especially if you have shared a deep relationship with the person leav-ing or if you have difficulty accepting the reasons for leaving. Each time someone left, it was an opportunity for me to reexamine my own rea-sons for staying or to find some good reasons to leave. Usually new life followed these reflections especially if I had been given the opportunity to sa~, good-bye to the person leaving and/or to ritualize her departure with the community--whether it be my own or the intercommunity no-vitiate of which I was a member as I was the only novice in my own com-munity. I strongly encourage and invite novices who have decided to con-tinue their journey in a different direction to realize the importance of saying good-bye to their directors and their communities. "848 / Review for Religious, November-December, 1987 The happie,st phase of the novitiate seems to come too late. You feel ready to enter into the process, you have develop.ed new relationships, ygur, anger and depression no longer seem to have control over you, the journey inward has become a challenge that energizes you. And guess what? It is time to move on, perhaps to an apostolic experience or fur-ther studies or even vows. It is gratifying at this time to look at how one was at the beginning and how one appears to be now. Signs of growth are evident and as you reflect back you. feel yourself wondering,. "Was I, really like that? Did I make life that miserable for others in the house, especiall3~ my director? . . ." Now may also be a time of increased heal-ing, reaching out in love and forgiven, ess in a deep and meaningful way to those wh6 have journeyed so f,,aithfully with 'you. One still does not haveit ~11 "together" bu~'acknowledges the joys and pains of being a pilgrim. Is novitiate a time of captivity or liberty? It can be a time of captiv-ity, ofimprisoning one's self in anger, loneliness, schedules, pride, in-security, or one's past, But it is designed to be a time of liberty. A time to spend kvitli,y.ourself and God, journeying towards wholeness by being -given the gift to leave behind many of the earthly cares that can take over our existence. It is a time to begin to d~velop the"skillS and behavior pat5 terns that a religious needs to integrate her life choice of prophet into the world" and the Church today. Community in Religious Life and the - Church: Some Reflections Angelo M. Caligiuri Monsignor Caligiuri is Episcopal Vicar for Religious in his diocese. His reflections here represent his part in dialogues between bishops and religious in several areas of the country and discussion with various religious superiors and other vicars. He may be reached at the Office of the Vicar for Religious; Diocese of Buffalo; 100 South Elmwood Avenue; Buffalo, New York 14202. During the final months of 1985 and the first months of 1986, through-out the dioceses of the United Sti~tes, diocesan bishops met with their re-ligious to dialogue about six areas of mutual concern. These areas of in-terest and concern surfaced from the series of listenin~ sessions held the previous year under the leadership ~nd guidance of the special Pontifical Commission established by our Holy Father, under the chairmanship of Archbishop John Quinn of San Francisco. As a result of these listening sessions, .each diocese prepared a writ-ten report on what was heard and these reports were sent to Archbishop Qtiinn and his committee. From a reading and evaluation of the many reports, the committee saw the following subject areas surfacing as mer-i
The Democratic Republic of Congo (DRC) has a population living mostly in rural areas (70%). Most of this rural population (80%) are agro-pastoralists. For these households, livestock farming constitutes a form of on-farm savings that can be mobilized in case of need. Endemic infectious diseases that can be prevented by vaccination regularly threaten the main domestic animal species kept by these households. Furthermore, following the evaluation of the Performance of the Veterinary Services of DRC carried out by the OIE in 2011, these diseases, in particular the Newcastle disease in chickens, the peste des petit ruminants, the foot-and-mouth disease, the contagious bovine pleuropneumonia, anthrax and blackleg in ruminants and rabies in dogs, were ranked as priorities. At the dawn of the year 2020, no systematic control measures for these diseases had been taken at the national level. The establishment of sustainable animal vaccination services in DRC is an urgent necessity. In this situation, one way of establishing effective and sustainable vaccination services would be to establish schemes for recovering costs of vaccination from the users of the services. This doctoral research investigates the appropriateness and modalities of setting up paid animal vaccination services in a rural Congolese context marked by poverty and difficult access. Semi-structured individual interviews (SSII), focus group discussions (FGD) and stated preference surveys were used across four studies to identify the requirements for the implementation of animal vaccination services based on the user-pay principle and the One Health (OH) approach. This study used the vaccination of village chickens against Newcastle disease in three provinces of the southwestern part of DRC as a case study. This vaccination used the I-2 ND vaccine produced locally by the Kinshasa Veterinary Laboratory. This vaccine is thermostable and can be administered by eye drop. To conduct a participatory evaluation of the paid vaccination campaigns of village chickens against Newcastle disease in Kongo Central province, 12 FGD and 160 SSII were organized in four sites (study 1). This participatory process led to the design of a grid for evaluating the performance of animal vaccination services. In order to analyze the demand for paid animal vaccination services, identify preferences and understand the behavior of livestock keepers, a discrete choice experiment was carried out in eight sites out of 320 livestock keepers (study 2). To carry out a participatory evaluation of the value of OH approaches in the development of animal health services in DRC, 15 FGD and 100 SSII were conducted among professionals from Environmental Services (ES), Veterinary Services (VS) and Public Health Services (PHS) in five territories in three provinces (study 3). The expectations and benefits identified by the Congolese stakeholders were compared to the benefits of the OH approach as currently theorized in the scientific literature. This step was followed by the development of an evaluation protocol adapted from the one proposed by the Network for Evaluation of One Health (NEOH). In order to evaluate the synergy between village chicken vaccination networks and public health vaccination networks, 12 FGD and 288 SSII were conducted in six public health zones in three selected territories (study 4). The evaluations of 15 vaccination networks run by Community-Based Health Workers (CBHW) and 15 networks run by public veterinarians were carried out separately on the basis of the evaluation grid proposed by study 1. The results of the two evaluations were then compared. The assessment grid highlighted four strengths in favor of the sustainability of the paid vaccination service for village chickens organized by the Centre Agronomique et Vétérinaire Tropical de Kinshasa (CAVTK) in Kongo Central province. These were the interest expressed by chicken keepers, the perceived efficacy of the vaccine, the availability of the vaccine and the ease of vaccine use. Two weaknesses were identified, namely the poor access of chicken keepers to information and the low motivation of vaccinators. According to the assessment grid developed in this study, the paid vaccination campaign for village chickens in Kongo Central province obtained a performance score of 62.8%, with a diversity of scores between zones (study 1). Farmers preferred a paid vaccination service for village chickens, carried out according to an imposed calendar and administered by a public veterinarian (study 2). SV, SE and PHS professionals in DRC identified four of the eight benefits of the OH approach as described in the literature. Application of the adapted protocol for evaluating the OH approach showed that in DRC, there is a strong implantation of OH thinking and the OH sharing spirit, but a low level of OH learning, OH planning and OH working in the field (study 3). CBHW and veterinarians encountered the same difficulties in the field. CBHW felt that their involvement in the vaccination of village chickens had changed the collaborative relationship between the VS, ES and PHS. In general, according to the assessment grid established here, CBHW scored better (84±3%) than public veterinarians (76±8%). However, only vaccine efficacy criterion showed a significant difference. Furthermore, CBHW teams had achieved an average activity radius of 43.5±30.5 km and public veterinarians an average activity radius of 6.6±4.0 km. The priorities for improving the animal vaccination service seem to be awareness raising among animal keepers and increasing the motivation of vaccinators. The profile of paid animal vaccination service should be adapted to the expectations of farmers while meeting the technical requirements of vaccination. The public veterinarian will supervise the vaccination activities, which will be implemented by trained CBHW, through collective campaigns at fixed periods of the year. The acceptable price would allow the service to be fixed on a sustainable basis and could be increased if confidence in the service provided increases. In the DRC, the professionals of the VS, ES and PHS were willing to work together to reinforce each other and to achieve their common ideal, which is the well-being of the communities they serve. The success of such an approach would require the rejuvenation of veterinary staff in rural areas and the assignment of qualified veterinary professionals capable of designing and co-managing joint activities with the managers of ES and PHS. The results of this thesis showed that village chicken keepers in these three provinces have adopted the user-pay principle for organizing the vaccination of their chickens. The amount collected by the vaccination services could contribute to the partial financing of vaccination activities. It will be used on the one hand to renew vaccine stocks and on the other hand to pay the vaccinators. The performance achieved by CBHW in vaccinating village chickens is proof that the OH approach can help VS to set up sustainable animal vaccination services in DRC. It will be able to solve the problem of sensitization among animal keepers, motivating vaccinators and the lack of human resources. It will provide a partial solution to the cold chain problem. The financial and material resources provided by the CAVTK and the research funds of this thesis have shown that DRC's veterinary services need to develop a public-private partnership (PPP) for the implementation of activities in favor of animal health. Such a partnership could help these services to boost animal vaccination by making vaccines and cold chains available at the local VS. The failures of vaccination of village chickens observed in some places have shown that the implementation of sustainable animal vaccination services in DRC must not only face organizational, logistical and financial obstacles but must also prevent biological causes of vaccination failures. These failures will have an impact on animal keepers' appreciation of the vaccine's effectiveness and will reduce the rate of adoption of vaccination by them. On the organizational, logistical and financial level, this study showed that three pillars, namely user-pays principle, One Health approach and public-private partnership, could ensure the financing, sustainability and logistics of these services as well as the accessibility of these services to a significant number of animal keepers in the country. Laboratories must be involved upstream of animal vaccination in order to find appropriate vaccine strains, to determine the vaccination status of the herds to be vaccinated, to diagnose possible immunosuppressive diseases in the herds concerned and finally to develop appropriate vaccine strategies. It is also important that support programs be set up to teach animal keepers good animal husbandry practices and biosecurity measures. These are the conditions for an animal vaccination to be effective and for the proposed services to be organized in a sustainable way. ; La République démocratique du Congo (RDC) a une population vivant en grande partie (70%) en milieu rural. Une proportion estimée à 80% de cette population rurale serait agro-éleveur. L'élevage constitue pour ces ménages une épargne sur pied mobilisable en cas de besoin. Les principales espèces animales domestiques exploitées par ces paysans sont menacées régulièrement par des maladies infectieuses endémiques pourtant évitables par la vaccination. Par ailleurs, à l'issue de l'évaluation des Performances des Services Vétérinaires de la RDC réalisée par l'OIE en 2011, ces maladies, notamment la maladie de Newcastle chez la poule, la peste des petits ruminants, la fièvre aphteuse, la pleuropneumonie contagieuse bovine, le charbon bactéridien et le charbon symptomatique chez les ruminants et la rage chez le chien, étaient classées prioritaires. A l'aube de l'année 2020, aucune mesure de contrôle systématique de ces maladies n'a été prise au niveau national. La mise en place de services pérennes de vaccination animale en RDC représente une nécessité impérieuse. Dans cette situation, une voie envisagée pour mettre en place des services de vaccination de manière efficace et pérenne serait d'établir des schémas de recouvrement des coûts de la vaccination auprès des utilisateurs des services. Cette recherche doctorale investigue l'opportunité et les modalités de la mise en place de services payants de vaccination animale dans un contexte rural congolais marqué par la pauvreté et les difficultés d'accès. Des entretiens individuels semi-structurés (EISS), des groupes de discussion focalisée (GDF) et des enquêtes de préférences déclarées ont été utilisés à travers quatre études pour cerner les conditions requises à la mise en place de services payant de vaccination animale fondés sur le principe utilisateur-payeur et l'approche One Health (OH). Cette étude a pris pour cas d'application la vaccination des poules villageoises contre la maladie de Newcastle dans trois provinces de la partie Sud-Ouest de la RDC. Cette vaccination a utilisé le vaccin I-2 ND produit localement par le Laboratoire Vétérinaire de Kinshasa. Ce vaccin est thermostable et administrable par goutte oculaire. Pour réaliser une évaluation participative des campagnes de vaccination payante des poules villageoises contre la maladie de Newcastle dans la province du Kongo central, 12 GDF et 160 EISS étaient organisés dans quatre sites (étude 1). Ce processus participatif a permis la conception d'une grille d'évaluation de la performance des services de vaccination animale. Pour analyser la demande de services de vaccination animale payante, identifier les préférences et comprendre le comportement des éleveurs, une expérience de choix discret a été réalisée dans huit sites sur 320 éleveurs (étude 2). Pour réaliser l'évaluation participative de l'intérêt des approches OH dans le développement des services de santé animale en RDC, 15 GDF et 100 EISS ont été menés auprès des professionnels des services de l'environnement (ES), de ceux des services vétérinaires (SV) et de ceux de services de santé publique (SSP) dans cinq territoires de trois provinces (étude 3). Les attentes et les bénéfices identifiés par les acteurs congolais ont été comparés aux bénéfices de l'approche OH tels que théorisés actuellement dans la littérature scientifique. Cette étape a été suivie par la réalisation d'un protocole d'évaluation adapté de celui proposé par le Network for Evaluation of One Health (NEOH). Pour réaliser l'évaluation de la mise en synergie des réseaux de vaccination payante des poules villageoises avec les réseaux de vaccination de santé publique, 12 GDP et 288 EISS ont été menés dans six zones de santé publique de trois territoires sélectionnés (étude 4). Les évaluations de 15 réseaux de vaccination animés par des relais communautaires (RECO) et celle de 15 réseaux animés par des vétérinaires ont été réalisées séparément sur base de la grille d'évaluation proposée par l'étude 1. Les résultats de deux évaluations ont ensuite été comparés. La grille d'évaluation a mis en évidence quatre points forts en faveur de la durabilité du service de vaccination payante des poules villageoises organisé par le Centre Agronomique et Vétérinaire Tropical de Kinshasa (CAVTK) dans la province du Kongo Central. Il s'agissait de l'intérêt exprimé par les éleveurs de poules, l'efficacité du vaccin, la disponibilité du vaccin et la facilité d'utilisation du vaccin. Deux points faibles ont été identifiés, à savoir le faible accès des éleveurs de poules à l'information et la faible motivation des vaccinateurs. Selon la grille d'évaluation développée dans cette étude, la campagne de vaccination payante des poules villageoises au Kongo central a obtenu un score de performance de 62,8%, avec une diversité de score entre zones (étude 1). Les éleveurs ont préféré un service de vaccination payante des poules villageoises réalisée suivant un calendrier imposé et administrée par un vétérinaire public (étude 2). Les professionnels des SV, SE et SSP en RDC ont identifié quatre de huit bénéfices de l'approche OH tels que décrits dans la littérature. L'application du protocole adapté d'évaluation de l'approche OH a montré qu'en RDC, il y a une forte implantation de la pensée OH et de l'esprit de partage OH, mais un faible niveau d'apprentissage OH, de planification d'activités OH et de l'opérationnalisation de l'approche OH sur le terrain (étude 3). Les RECO et les vétérinaires ont rencontré les mêmes difficultés sur le terrain. Les RECO avaient estimé que leur participation à la vaccination des poules avait modifié les rapports de collaboration entre les SV, les SE et les SSP. D'une manière générale, selon la grille d'évaluation établie ici, les RECO ont réalisé un meilleur score (84±3%) que les vétérinaires (76±8%). Néanmoins, seul le critère d'efficacité du vaccin a présenté une différence significative. Par ailleurs, les équipes de RECO avaient réalisé un rayon d'activité moyen de 43,5±30,5 km et les vétérinaires un rayon d'activités moyen de 6,6±4,0km. Les priorités pour l'amélioration du service de vaccination animale semblent être la sensibilisation des éleveurs et l'augmentation de la motivation des vaccinateurs. Le profil de service de vaccination animale payante devrait s'adapter aux attentes des éleveurs tout en rencontrant les exigences techniques de la vaccination. Le vétérinaire public supervisera les activités de vaccination, qui seront mises en œuvre par des RECO formés, à travers des campagnes collectives à des périodes fixes dans l'année. Le prix acceptable permettrait de fixer le service de manière durable et pourrait être augmenté si la confiance dans le service fourni s'accroit. En RDC, les professionnels des SV, SE et SSP étaient prêts à travailler en collaboration afin de se renforcer mutuellement et d'atteindre leur idéal commun qui est le bien-être des communautés qu'ils ont en charge. Le succès d'une telle approche nécessiterait le rajeunissement du personnel vétérinaire en milieu rural et l'affectation de professionnels vétérinaires qualifiés capables de concevoir et de cogérer les activités conjointes avec les managers des SSP et des SE. Les résultats de cette thèse ont montré que les éleveurs de poules villageoises de ces trois provinces ont adopté le principe de l'utilisateur-payeur pour l'organisation de la vaccination de leurs poules. Le montant perçu par les services de vaccination pourra contribuer au financement partiel des activités de vaccination. Il servira d'une part à renouveler les stocks de vaccin et d'autre part permettra de rémunérer les vaccinateurs. Les performances réalisées par les RECO dans la vaccination des poules constituent une preuve selon laquelle l'approche OH peut aider les SV à mettre en place des services pérennes de vaccination animale en RDC. Elle pourra résoudre le problème de sensibilisation des éleveurs, celui de la motivation des vaccinateurs et celui de manque des ressources humaines. Elle apportera une solution partielle au problème de la chaine de froid. Les apports en ressources financières et matériels du CAVTK et des fonds de recherche de la présente thèse ont montré que les services vétérinaires de la RDC ont besoin de développer un partenariat public-privé (PPP) pour la réalisation des activités en faveur de la santé animale. Un tel partenariat pourra aider ces services à redynamiser la vaccination animale en rendant disponible les vaccins et les chaines de froid au niveau des SV locaux. Les échecs de la vaccination des poules villageoises observés en certains endroits ont montré que la mise en place de services pérennes de vaccination animale en RDC doit non seulement faire face à des obstacles d'ordre organisationnel, logistique et financier mais doit aussi prévenir les causes biologiques des échecs de la vaccination. Ces échecs auront un impact sur l'appréciation de l'efficacité du vaccin par les éleveurs et réduiront le taux d'adoption de la vaccination par ces derniers. Sur le plan organisationnel, logistique et financier, cette étude a montré que trois piliers, à savoir le principe de l'utilisateur-payeur, l'approche One Health et le partenariat public-privé, permettraient d'assurer le financement et la logistique de ces services ainsi que l'accessibilité de ces services à un nombre appréciable d'éleveurs de la RDC. Les laboratoires doivent être impliqués en amont de la vaccination animale afin de trouver les souches vaccinales appropriées, de déterminer le statut vaccinal des troupeaux à vacciner, de diagnostiquer les éventuelles maladies immunosuppressives des troupeaux concernés et enfin développer des stratégies vaccinales appropriées. Il est également important que des programmes d'encadrement des éleveurs les accompagnent afin de leur apprendre les bonnes pratiques d'élevage et les notions de biosécurité. C'est dans ces conditions que la vaccination animale pourra se montrer efficace et que les services pourront être organisés de façon pérenne.
Issue 50.4 of the Review for Religious, July/August 1991. ; Review fOl~ Religious Volume 50 Number 4 July/August 1991 P()STMAS'I'I'.'ll: Send mhh'c.~.~ chang~'s Io Rl.:Vll.:W 1.~ nt ll,.:i.i~ ;i, ~i,s; P.(). Box 6071); l)llhli h, M N 55806. .~lll~scriplioll raics: .~illglc c.py $3.51) plus lll~lililig 1991 RI.:VIEW I)avid L. Fleming, ~.l. Philip C. Fischen S.I. Michad G. I-hzrter, ~.l. Elizabeth Mcl)omm~h, 0.1: Jean Read Mary Ann Foppe Edilor Asxocial~" Cammical Co.nsc/Edilor Assistant Editors David J. Hassel, S.J. Iris Ann Ledden, S.S.N.D. Wendy Wright, Ph.D. Advisory Board Mary Margaret Johanning, S.S.N.D. Sean Sammon, F.M.S. Suzanne Zuercher, O.S.B. July/August 1991 Volume 50 Number 4 Manuscripts, books for review, and correspondence with the editor should be sent to R~vl~w rot R~lous; 3601 Lindell Boulevard; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Elizabeth McDonougb, O.P.; 5001 Eastern Avenue; P.O. 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This order is for [] a new subscription [] a renewal [] a restart of a lapsed subscription MAIL TO: REVIEW FOR RELIGIOUS ¯ 3601 LINDELL BOULEVARD ° ST.LOu1S, MO 63108 1-91" PRISMS. The word ordinary seems to imply the bland, the unexciting, the run-of-the- mill, the everyday. In fact, for many of us even the liturgical year of the Church suffers from being divided into two parts: the Seasons and Ordinary Time. Although liturgy properly speaks of our celebrations, we tend to find it hard to celebrate what is called ordinary. Perhaps the very distinction which the Church highlights in so dividing the liturgical year calls us to a deeper reflection upon our understanding of the ordinary. God creates the ordinary., and calls it good. It is true: the ordinary is the very substance of our world. While being itself God's cre-ation, the ordinary is also the substance with which God works. We, by being ordinary, can be touched and molded and transfigured by God. Often we try to escape from being ordinary, and in the process we shut ourselves off from being available to God's action in our lives. In the bibli-cal accounts of creation, we find the lure of an escape from the ordinary the root crisis of properly using our God-given freedom. The story of Lucifer and the fallen angels is a story of beings discontent with being ordinary. As they try to move beyond the ordinary by shutting out God, this becomes their hell. So, too, the story of Adam and Eve is a story of two people, in the freshness of human life, already desirous of escaping the ordinary--to be like gods. Sacramentally we are reminded that God continues to take the ordi-nary- water, bread and wine, oil--to make extraordinary contact with us. Even when our prayer or the spirituality we live is--try as we may---ordi-nary, we thus have the very quality which allows it to become the vehicle of God's action. The difficulty for us in accepting the ordinary is not just from an inherent human tendency to want to be noticed and praised, but also from the graced impetus to strive, to struggle, to desire to grow beyond where we are. How are we to distinguish these spirits within us, distinguish move-ments that would lead us to close ourselves off to God by our self-focus from movements whereby God is drawing us ever closer in our surrender? Our writers in this issue provide us with various approaches to a lived answer. John Wickham goes right to the heart of our reflections in the lead article by focusing on our choice of being "just ordinary." McMurray and Conroy and Kroeger turn our gaze to the whole complexus of activities 481 482 / Review for Religious, July-August 1991 which make up our spirituality--how do we work at making a spirituality our "ordinary" life-source? A different question is posed by Samy and Fichtner when they ask whether the ordinary practices which we find in a spirituality which is not Christian can be an aid in our openness to God. Vest and Schwarz and Gottemoeller draw our attention to various aspects of the ordinary Christian lay life as influenced by a spirituality which is described as monastic, by a new kind of membership relation to a traditional religious congregation, or by a new responsibility within the institutions formerly identified with a particular religious order. In the midst of some of the liturgical renewal stimulated by Vatican II, the practice of a daily Eucharistic celebration has sometimes been a point of dispute, especially among those priests and religious whose congregational rule or custom clearly called for such observance. The confusion often turned on what was celebratory and what was ordinary or daily. John Huels weaves his way through various schools of thought in order to provide a group with a whole cloth of ordinary spiritual practice. Although contemplative life in its dedicated form is recognized as truly a special calling in the Church, Clifford Stevens would have us all draw some nourishment today from its age-old sources. And finally, four different writers--Navone, Monteleone, Seethaler, and Billy--lead us further along in the most common activity of human interaction with God, our attempt at praying. As portrayed in the gospels, Jesus had to spend a lot of his efforts both in his ordinary apostolic life and then again in his resurrected life to prove his ordinariness. He gets tired, he eats and drinks, he needs friends, and he takes time to pray--all ordinary activities for us humans. And yet it was in these very ordinary dealings that God is fully present to us in Jesus Christ. Perhaps the part of the Church year we call "ordinary time" is a necessary reminder to us of how God wants to work with us. David L. Fleming, S.J. Choosing to be "Just Ordinary" John Wickham, S.J Father John Wickham, S.J., is a member of the Upper Canada Province of the Society of Jesus. He is the author of The Common Faith and The Communal Exercises (Ignatian Centre in Montreal): His address is Ignatian Centre; 4567 West Broadway; Montreal, Quebec; Canada H4B 2A7. There is something new, I believe, about the feeling often experienced today of being "just an ordinary person." Many recurrently feel that way despite their natural gifts, highly developed skills, or honored positions. Nor do they need to deny those advantages. In contrast to what others may tend to think, or what the world expects of them, their subjective experience of themselves--what it feels like from within their own skins--is that of a worthwhile even if unfinished, rather unique and yet uncertainly striving, interesting enough but still "just ordinary" life. It is midway between what is heroic and what is base. It is not very glamorous, but neither is it paltry. Its special taste, which is quite different from these alternatives, makes it a rather new kind of experience. If at times we do recognize that experience in ourselves, then we may face a range of questions. Should I accept the feeling as a true and good one? Or would I be better off without it? Should I choose it so often and persis-tently that it becomes habitual for me? Or would that turn into an inauthentic pose? Should I try to find some part of my real identity there? And what exactly would that imply? For example, would it mean I am choosing to be mediocre? The fact that a feeling arises, St. Ignatius tells us, does not prove it to be from God. The latter point needs to be discerned. And kinds of feeling that become widespread in a given society need to be discerned just as much as do feelings that arise only in a particular individual. In fact, our faith com-munities must often set themselves against cultural trends in the world around them. 483 484 / Review for Religious, July-August 1991 In order to get at underlying issues, I wish to consider this topic in two stages. The first will be restricted to the phenomenon itself of a "just ordi-nary" feeling as a secular event in our world. Only then will I turn to the sec-ond stage, namely, to take up the kinds of faith response which we might wish to give it today. The first part, then, attempts an analysis of the "feel-ing." The second considers when, or in what circumstances, we might "choose" in faith to make it our own. Our New Cultural Situation To rephrase my opening statement, I believe that a "just ordinary" feel-ing about oneself is somewhat new as a more widespread and recurrent experience in Western culture. In recent years nearly everyone I have spoken to about this has nodded at once and said, "Yes, that's exactly how I often feel." While I possess no statistical data on its prevalence, my impression is that quite a few people have come to recognize its presence in themselves. Let me try to locate this experience more precisely. I am referring to something secular in origin and not necessarily Christian or religious in itself. Like God's rain and sunshine, it may affect everyone, just :and unjust, believer and unbeliever alike. Perhaps it was triggered off by the countercultural movement of the nineteen-sixties, since during the seventies commentators often pointed out the exaggerated attention then being given to inner feel-ings- to the personal self of each one apart from their external involvements. At that time many were being thrown back upon their subjective states of awareness to a degree that had rarely happened before. The seventies were called the "Me Decade," one that belonged to the "Me Generation" whose subjective responses (often referred to then as "getting in touch with your feelings") were given unprecedented emphasis and publicity. What had previously been mostly private now became blatantly public. But perhaps during the eighties not only the novelty but some of the disturbing quality, too, of that rather messy explosion of "subjectivity" in our midst has worn off and subsided to a degree--enough to allow "just ordinary" feelings to rise to the surface and gain attention today. What had occurred, then, was an intensification of self-awareness, a heightening of subjective consciousness among much larger segments of our population than before, and even a thematization of this event in our culture. "Souls" had been transformed into "subjects." Individuals became persons. This had happened much earlier, of course, for some exceptional people and even for smallish groups here and there, but it had never before become such a widespread phenomenon. And it involves matters of considerable importance, not easily dis- Choosing to be "Just Ordinary" / 41~5 missed. Bernard Lonergan has written of "the shift to interiority" in the twentieth century as the emergence of a new "realm" of human reality, i At the opposite end of the scale, the usual wild and foolish misuse of a new gift by the more excitable members of society should not blind us to its underly-ing significance. That is the larger context. More in particular I wish to stress, first of all, the quieter reverberations which those noisy events have left with many per-sons today. The gift itself of interiority is multifaceted, of course, but a first approach would notice that in part it may belong with the newly "expressive self' which has emerged alongside, and often independently of, the older "utilitarian self.''2 While the latter continues to exert a dominant influence in our midst, it must now share the public table with a more mystical parmer. From a slightly different viewpoint the "just ordinary" feeling should be seen mainly as a response to the puritan "strong self' of modern culture. After the nineteenth century in the West we gained the capacity-- appropri-ate to a technocratic society---of developing our ego-strengths. That is, a cer-tain knack, at least for special purposes, of withholding or excluding deeper levels of feeling can free an individual to concentrate on impersonal obser-vations, accurate calculations, and carefully directed efforts of the will. Further development of this inner self-control is required for any kind of efficiency and productivity in the working world. It is clear that the requisite skills are not given by nature but must be culturally developed. Not only our workplaces but our schools and colleges, too, call insistently for the formation of habits (especially of technical reason and will) which enable entry into the competitive society with all the bureau-cratic ladders and graduated salary scales of a successful career---or not-so-successful, as the case may (more often) be. In contrast to this still urgent public arena of "strong selves," individual members also return to private worlds of rest, relaxation, and entertainment, to times of weakness when they may face their own ignorance about the questions posed to them in life and recogn!ze their lack of energy for the continual efforts required. Human beings, it should be stressed, when separated from their social roles and active commitments and thrown back upon their private resources, usually do not find a great deal of their own to sustain them. Modern urban ways have cut people off from the deeply penetrating and densely inter-twined supports of rural societies. As a result, the rootless city dweller becomes conscious of boredom, of empty times to be filled up, of personal neediness and spiritual hungers not easily satisfied. An individual person, after all, is usually endangered by too much isolation from others, and mod- 4~16 / Review for Religious, July-August 1991 em technologies often weaken or destroy traditional communities (families, neighborhoods, parishes). Besides, whenever institutions let us down or defeat our aims, or when hurtful clashes disturb our feelings for others, we are left alone to deal with a diminishing present and a more uncertain future. That is when a loving spouse and intimate friends (if available)become essential to our very sur-vival; without them, depressed feelings all too easily turn to thoughts of nonexistence. It was the countercultural movement which reacted against the giant bureaucratic institutions of our world and forced into the broader stream of public life the previously underground resource of subjective feelings. It transformed leisure moments of the kind just mentioned into recurrent times of self-expression which are portrayed and celebrated in our electronic media. This revealed to large numbers of fairly well-off persons in Western societies that their interior selves need to be cultivated in ways that differ enormously from the older patterns of successful selfhood modeled for them in corporate institutions. The counterculture managed to give sustained pub-licity to a host of "alternative lifestyles"---that is, a diverse range of subjec-tive modes in self-identity and interpersonal relating. This vastly expanded "realm of interiority" provides a cultural context for, and is itself fostered by, many recent movements: affirmations of per-sonal rights, the reawakening of charismata, the turn to the East, the renewal of contemplative prayer traditions, and the broadly secular interest in spiritu-alities of all kinds. It is surpi'ising to notice how the word "spiritual" and its cognates have gained such widespread use not only in the arts but in sports, politics, business enterprises, salesmanship, the military--almost every-where today. In our faith tradition, on the other hand, the interior life had a much more restricted meaning. Medieval interiority was exclusively religious--the very opposite of anything secular or worldly. In order to develop one's union with God, according to the late-medieval Imitation of Christ, believers were expected to withdraw from external involvements--at least, from all the habits and attitudes belonging to them--and to cultivate an inner commu-nion with the Lord deep within their hearts. The Imitation, we should remember, is the most popular spiritual classic of all time.3 A crucial aspect of its teaching has to do with the personal self so poignantly revealed by means of a prolonged withdrawal of the kind rec-ommended. But when thrown back upon oneself in this way, what does one find? The oft-repeated answer to this question shows how bare the cup-boards of subjectivity can be: Choosing to be "Just Ordinary" / 487 This is the greatest and most useful lesson we can learn: to know our-selves for what we truly are, to admit freely our own weaknesses and failings.4 I am nothing, and I did not even know it. If left to myself, I am noth-ing; I am all weakness. But if you turn your face to me, [Lord,] I am at once made strong and am filled with new happiness.5 Oh, how humbly and lowly I ought to feel about myself, and even if I seem to have goodness, I ought to think nothing of it . I find myself to be nothing but nothing, absolutely nothing . I peer deep within myself and I find nothing but total nothingness.6 No doubt, older Christians today will recall teachings of this kind as familiar features of their early training. And some of its emphases tend to give us pause. What about the inherent goodness of each human self?. This was occasionally noticed in the Imitation, but should it not have received much more attention? On this question two historical points should perhaps be made. First, the Imitation itself arose from the Devotio Moderna's care for many ordinary members of society who desired to cultivate a devout life amid late-medieval disruptions of Christian Europe (the Black Death and subsequent plagues, persistent warfare, economic hardship, the Great Western Schism).7 Out of their prolonged experience of public calamities came this first popular expression of the personal subject in the West--at least, among the little seg-ments of the population influenced by the "new devotion." The point for us here is that a faith response to those troubled times made possible an interior life for many more persons than before (including lay members living in the world). An inner self could then be cultivated by means of the careful religious teachings extended to them by The Imitation of Christ and similar writings of the movement. Thus, interiority was initial-ly a sacred realm, not a secular one. In order to develop at all, it had to define itself against the secular world. This meant, of course, that the self had precisely "nothing" of its own to fall back upon--no widely accepted norms of individual worth had as yet been formulated. The themes of individualism which we take for granted today as "natural" were simply not available in the Middle Ages. The Devotio Moderna may, in fact, have contributed notably to the first social expression of our individual sense of self. It follows that to blame it for not supplying what it was in the very process of begetting seems misguided. That would be reading history backward--a frequent modern failing. Secondly, it seems that the difference between selfhood (a good sense of self) and selfishness (a bad sense) had not as yet been separately felt. In that 488 / Review for Religious, July-August 1991 sacred milieu the differentiation of a secular goodness of creation apart from the fallen condition so frequently stressed in spiritual teachings remained for the future to bring about. In other words, the self-in-its-own-being could not possibly then have been "tasted" distinctly from the self-as-sinful or the self-as- saved-by-grace (or both together). True enough, humility was sometimes considered apart from habits of sinfulness--namely in Mary and in the saints--but even there what received emphasis was the divine grace of their redemption (in Mary's case extending to her prior preservation) from sin's more normal dominion. These excep-tions only proved the rule that humility--as we hear its accents in the Imitation--arises from the sharpened interior taste of one's sinful self that usually follows upon forgiveness. In view of this cultural moment of The Imitation of Christ in the early fifteenth century, its lack of any emphasis on natural goodness for the indi-vidual self is understandabl~. It is true that, by the later sixteenth century, Montaigne's Essays and Shakespeare's Hamlet and Richard II had begun to anticipate modem feelings of individual selfhood, but this was still an excep-tional happening within the sacred medieval precincts, it may be said. So many developments have taken place in the centuries since that time--the Cartesian ego, theKantian turn to the subject, the Romantic movement, nineteenth-century liberalism, as well as the already mentioned "shift to interiority" ~ind countercultural movement in our own century, that we cannot have recourse solely to a retrieval of medieval gifts. In short, the new interiority of our day differs a great deal from the "interior life" handed down to us in our spiritual tradition. The old interiority was (a) fully sacred in meaning, (b) defined in opposition to the "world," (c) low in self-esteem while high in reliance on God alone, and (d) rarely to be shared with others socially. By contrast, the new interiority is (a) mainly sec-ular in meaning, (b) defined against the mainline institutions of society (including those of the Church), (c) self-affirming and self-accepting, even if admitting one's need of friends and of the divine Other, and (d) eagerly shared with others in public lifestyles. Like many others, in my Jesuit formation I was often counseled to ignore, set aside, or "offer up" my individual feelings as distracting or, more likely, harmful to my fuller appropriation of the uniform spiritual teachings provided. These latter consisted in learning the general answers true for everyone alike and in keeping the rules set down for all without exception. That way of forming members, as we know, has been in great part aban-doned in recent decades. In any case, it had introduced painful distortions into our medieval heritage. Choosing to be 'Just Ordinary" / 489 The main "warp" in question was directly related, I believe, to the nine-teent~ h-century rise of the "strong self" already mentioned. Let me briefly review that development. As I have noted, humility had traditionally been ~'ocused on the sinful condition of those converted to the Lord. It did not dwell merely on mortal sins committed prior to their deeper conversion, but much more on the venial sins which they came to recognize in present self-awareness. This medieval tradition may be gathered in detail from Alphonsus Rodriguez's Practice of Perfection and Christian Virtues.8 Against that backdrop the modem ideal of a "strong sell" to be fash-ioned in youth by anyone hoping to succeed in the secular world, or even to survive in it, presented a considerable contrast. Prior to 1965, our Catholic parishes and schools managed to combine this modem requirement (a strong selfhood formed in the conscious mind through repression of deeper feel-ings) With traditional teachings on humility (reliance on God alone because of personal sinfulness and the "nothingness" of self). This was made easier by means of the invisible wall erected around the distinctly Catholic world. By the later nineteenth century, of course, Christian faith had already become to a large extent privatized, separated from public life and domesticated in family and parish activities. For Catholics in North America, the immigrant Church had developed its own "garrison" mentality so effective!y that one could cultivate a traditionally humble self in the narrowly religious realm and at the same time a secularly aggressive self in the business, professional, political, or broadly social realm. That was the religious situation in which I was raised, and I did not then advert to its inconsistencies. Perhaps many others today can recall this com-bination of strivings. However opposite they were in character, we tried to attain them both and to some extent we succeeded--by the grace of God. In recent decades that whole effort has disappeared and as a result (among many other quandaries) a whole spectrum of possible selves has become available today. It is a somewhat unsettling set of choices. But amidst all our struggles to find or fashion personal identities (or perhaps to fortify older ways in the very teeth of these developments), the curious new event has made its presence felt--the "just ordinary" feeling. Contemporary Faith Responses At this point I wish to bring into our discussion a distinction rather dif-ferent from any mentioned so far. In a recent book, Hopkins, the Self and God, Walter Ong, S.J., has emphasized the "taste of self" which figured so prominently in Gerard Hopkins's poetry, letters, and notebooks.9 As a chap- 490 / Review for Religious, July-August 1991 ter on the Victorian context makes clear, the theme was not unusual even then. But Hopkins, because of his unique attention to it and extraordinary gifts of language and feeling, managed to anticipate many of our present concerns. The distinction employed by Fr. Ong in his discussion is between the self as "I" or "me" in the densely concrete, subjective stance underlying all one's experiences and, on the other hand, the self as objectified in various characteristics, habitual attitudes, and acquired abilities. Ong names the first of these "the subject-self' and the second "the self-concept"--a terminology already in use. More is meant than merely a difference between subjective and objec-tive qualities of the self. The so-called "objective" side points to an individu-al's attempts to gain a sense of developing identity--at first through the reactions :of other people, and then through one's own continued striving. Often a variety of contrasting possibilities are "tried on for size" and lived out for a time, but later modified or rejected. But underneath every such effort lurks a richer source of seifhood that unifies the ongoing and often interrupted sequence. Moreover, the subject-self also feels--at least indirectly--the inadequa-cy of whatever aspects of self-conception are presently entertained. The lat-ter are never quite right. There is always a certain sense of"more to come": Why do I doubt my capacity to keep this up any longer? Maybe I should change my mind about the whole business? Or am I trapped in a "fate" of being the way I am?l° And as soon as some new aspect of the self gains initial clarity, there is often a tendency to react in a different direction. Even if I should rejoice in a rather flattering or at least affirmative symbol of myself, my subconscious feelings may tend to exert a counterinfluence. Or if snubbed by others or blamed in any way, I might resent it at several levels at once (despite a ten-dency to self-doubt), but I will also search for memories of my better qualities. A great variety of varying patterns of such "identity searches" may be noted in spiritual direction. But what I wish to stress here is the unifying "I" in every pattern or in every sequence of changing patterns over years of per-sonal growth. "I" am the enduring (somehow even unchanging?) recipient, resource, and agent of all such reflexive feelings, perceptions, visions, and (as Eliot has taught us) endless revisions. For I am always the one who is unfinished. I exist amid processes that are ever moving me into uncertain futures. This mysterious "I" may be used, of course, in a way that includes the self-concept of my current identity. Most often the two blend together in my Choosing to be "Just Ordinary" / 49'1 experience of them. Wider, more inclusive self-affirmations are normal and even important. For the self-concept can never really be independent of the subject-self--the two functions are inherently connected and interactive. My various self-conceptions (especially at their least vague, most fully articulat-ed stages) need to be tested repeatedly in the subject-self. Do I feel at home in them? In fact, their authenticity becomes known only insofar as they truly actualize my subjectively felt potentials. On the other side, the subject-self cannot long endure without some kind of self-concept. Even when denied previous realizations in the social world, the subject-self may have recourse to fantasy roles in the theatre of imagina-tion. For I cannot avoid notions of selfhood altogether--my neediness finds relief only in the movement to some form of self-realization, however indi-rect, implied, or even self-sacrificial it may become for a time. But what is new today for many persons is that 'T' may recurrently refer quite exclusively to the subject-self alone. In such cases the needful relation to identities is not denied but somehow "bracketed out" or "put on hold." This distinction appears to be called for by what I have named the "just ordi- ¯nary" feeling. More precisely, the "just ordinary" feeling belongs especially to the subject-self. Now, this distinction may unlock several, of the puzzling questions which arise .from our cultural situation today. It might resolve the problem for all who try to decide whether or not--even precisely as a Christian-- they should choose to be "just ordinary." Not Mediocrity, but Limitation A first question to be faced concerns mediocrity. If one settles into a "just ordinary" feeling of oneself, would this not bring an end to growth, to any serious striving for improvement? Would it not ring the death knell of idealism (in a good sense)? Would it banish from the competitive society believers who chose to accept it--as though our economic system as such is inherently alien? Even more traditional spiritualities sought to refute the accusation that Christian faith necessarily inclined believers to accept the established pow-ers and to resign themselves to exploitation by cle4er elites (Marx's "opium of the people" view about the role of religion in society). But that false use of Christian faith is not in question here. If a devout life means acceptance of manipulation and coercion by others, then it has simply lost its roots in the prophetic teachings of Christ. Instead, what is relevant here is the insight that only the subject-self can feel "just ordinary." Such a feeling cannot rightly belong to the self-concept. 499 / Review for Religious, July-August 1991 My position is that only insofar as one becomes aware of one's "purely" sub-jective selfhood in contrast to current or possible fulfillments of one's poten-tials (the self-concept always means that) does the "just ordinary" feeling arise in the first place. It would follow, then, that for persons who do not experience this newish feeling (and no one is required to do so!) a decision to be "just ordinary" might mean choosing to be mediocre. That is not the case, however, for those who do recognize the new feel-ing in themselves; what they experience, I would say, is a new sense of per-sonal limits. No doubt, our knowledge of limitations is pluriform. Each person would tend to stress different aspects of the overall human "contin-gency" (its more technical name) as this comes home to individual lives. Limits are reached in our work, our relationships, our different life-stages, our suffering of reverses, rejections, sickness, injuries, or close encounters with death and dying: Our knowledge and abilities have a great variety of limitations, but so do our energies and our capacity for making creative responses. There are traditional ways of coming to know and accept our littleness, but what I have in mind here gives a different resonance to these more familiar events. In Western cultures it may seem natural to invest one's whole identity in a career role, with its achievements, or with honors already received (here the "strong self" makes its presence felt). But against this tendency I find it possible, like Hopkins, to identify mainly with my subject-self--even though my developed talents, skills, and other acquisitions (whatever their true worth) may be kept in view. I do not deny the crucial importance of these factors in my life as a whole. But I know I could lose all use of them if I suffered a grave stroke or a debilitating heart attack, for example. And throughout that illness, whose effects could be long-lasting, I would contin-ue to experience myself as "me"--a limited person, unique in my special taste of self, the same as I was as a child and teenager, and surely to remain so until death. If I am unable to make this sort of self-identification, but insist on claiming my developed self-concept as the only true "me," the danger is that a debilitating illness may tend to destroy me altogether. And those who live into old age, even if they never suffer a health crisis of the dramatic sort mentioned, may eventually experience their subject-self as "just ordinary"-- stripped of any actual use of their various gifts. In traditional Christian teaching our need for reliance on God will nor-mally be heightened and dramatized by major experiences of suffering (',limit" situations). This will surely continue to exert a central influence on personal realizations of Christ's paschal mystery. The unusual note to be Choosing to be "Just Ordinary '" / 493 sounded here, however, concerns the dimension of selfhood which our cul-tural moment may be bringing alive. The 'T' whom Jesus calls and unites to himself, the "I" who undergoes spiritual deaths and who may then receive new life in the risen Lord--this 'T' may now choose to identify with "just ordinary" feelings rather than either "nothing" or "something good denied." It is a form of limited selfhood available today to a much larger number of persons than ever before. Humility in a New Key As cultural events bring forward different ways of experiencing not only the humanized world but also the human subject in and by whom the world is humanized, individuals growing aware of their own gifts are always exposed to new dangers from pride. In his "Two Standards," we remember, St. Ignatius highlights the time-honored medieval teaching that pride is the source and origin of every other vice, and that humility, as St. Bernard puts it, is "the foundation and safeguard of all virtues." It follows that the emer-gence of a "just ordinary" feeling raises another question: precisely what effect might this have on our traditional sense of what the virtue of humility requires? No doubt, the rise of modern democracies brought a stronger emphasis on equality into social relations in the West (in contrast to earlier ideals of "subordination," of submission to those in higher orders). Every member, rich or poor, is supposed to stand on the same ground, in a civil sense as well as "before God," as every other member. But this opened the way to compe-tition in the public "free marketplace," where the many levels of social clas-sification become even more clearly marked than in the premodern world. Personal evaluations and interpersonal judgments are so much more intense than previously that the "neurotic" society of our day has become familiar to US.11 In this context modern teachings on humility tended to stress the differ-ence between the office and the office holder. And this traditional distinction was often combined with a focus on teamwork or group contributions. In sports, the heroes who score the highest number of points, even the winning goals, humbly acknowledge the help of their teammates and the glory of the whole team, rather than their individual merits. In short, modern humility consists mainly in putting oneself down. Self-abasement, especially after some signs of achievement appear in the struggle for success over others, is felt to be essential. This means that humility and humiliation are closely approximated in modern competitive societies. But in the postmodern world (if that is where we are today) many are 494 / Review for Religious, July-August 1991 beginning to sense their subjective distance from the very structures of suc-cess and achievement themselves. Perhaps this is why human vulnerability and powerlessness have received so much attention in recent years. If I am right in this--to some extent and for some members only, of course--then the "just ordinary" feeling would denote an ability to experience self-worth independently of competition for successful contributions in the established institutions of the world. When the feeling does mean that, I would argue in favor of seeking to realize it in one's life. This would not necessarily signify nonparticipation in the large struc-tures of society--whether in business, politics, sports, communications, or whatever. But it could qualify the style of our participation because our main sense of self would no longer consist in whatever we might be able to achieve. To gain this rather sophisticated balance, of course, might not always be easy. It would mean learning how to give one's whole energies to highly skilled performances without pinning one's sense of self to success in performing well. Whatever the-degree of success or failure realized over time, those who contribute would continue to experience themselves to be "just ordinary" members of a community which regularly affirms their worth on a basis other than that of competition, success, or failure. This would bring a newish tone, a new chord, I think, to the age-old music of humility. Sacred and Secular Community The "just ordinary" feeling may also raise a question because of its very secularity. Normally the Church lives in a certa{n state of tension with the secular society in which its witness to Christ's message is to be given. But the quality of that "creative tension" can vary a great deal. In our day the tension may disappear whenever a new secular discovery affecting human growth is announced in a book or magazine, or its virtues are proclaimed in the media. It may then be taken up by skilled practitioners and made available in local programs. In recent decades we have received many such gifts. An example might be the interpretation of dreams by means of Jung's psychological theories. This can become quite an interesting activity, valu-able in itself. But there is a danger that believers who are attracted to it may then transfer most of their religious energies to essentially secular programs of this kind (think, too, of the many self-help groups claiming attehtion today) and thereafter give little attention to more central Christian practices. In particular, our own question concerns the "just ordinary" feeling. Is it another "brand-new discovery" of the type just mentioned? Does it not sug-gest a secular facet of human life which may all too easily replace more Choosing to be 'Just Ordinary" / 495 authentic 'teachings? Are we simply "shaking holy water" on secular objects and calling them Christian? I would reply that, while its potential misuses are undeniable, its right use may also be safeguarded if the underlying issue is kept clearly in sight-- the issue of the human call to transcendence. I will conclude this essay by exploring that deeper concem. At one level we remember that any new discovery may be claimed by Christian faith because all that is human belongs to God the Creator. Thus, we may recognize and welcome every fresh gift of human expertise, inte-grate it within the larger faith (making it subordinate, not dominant), and in this manner sanctify all things in Christ. No doubt this should be so. But at a deeper level of analysis the question arises in a new form because secularity (secular realities taken in a good sense, as differing from secularism) is always related to the sacred as its opposite. In this way Judaism and Christianity themselves initiated a radical process of secularization. For us the world is no longer "full of gods" since we believe in the one Creator who is beyond all created things (transcen-dent). Our faith has secularized the cosmos. Later on in history the civilized world, too, took further giant steps on the same journey. In great part today our political, economic, social, and cultural institutions are experienced not as immediately God-given but as humanly devised. In this more radical sense, then, whenever ongoing secularization enables a new gift of human life to be realized, the sacred powers of tradi-tional faith need to be adapted to the new situation. What had formerly been handled indirectly by religious beliefs has now come directly (even if incom-pletely) under human management. In faith we may welcome such events as fulfillments of God's intentions in creating humans "in his own image and likeness" (that is, cocreative with him). But we also note an important clue: there should be no change in secularity without a corresponding change in sacrality. The frequent failure here is a simple transfer of energies from the sacred into the secular realm while reducing religious operations to empty words alone. More specifically, if the emergence of "just ordinary" feelings can bring new aspects of human existence within the range of human competency, then we may rejoice in this prospect on condition that a corresponding, positive change occurs in our sense of specifically sacred gifts. But if the change should be merely negative, a loss of religious energies, then something has gone wrong. For example, the work of Carl Rogers and others on self-actualization and self-realization has an obvious bearing on our topic, but even here the 496 / Review for Religious, July-August 1991 "just ordinary" feeling takes the process a step further, I think. All of these factors, we should remember, are secularizations of human powers which previously had been contained or implied within sacred gifts. 12 In Gerard Hopkins's poetry the sacred envelope remained untorn: Each mortal thing does one thing and the same: Deals out that being indoors each one dwells; Selves--goes itself; myself it speaks and spells, Crying What I do is me: for that I came. I say more: the just man justices; Keeps grace: that keeps all his goings graces; Acts in God's eye what in God's eye he is-- Christ--for Christ plays in ten thousand places, Lovely in limbs, and lovely in eyes not his . 13 Even more to the point are his famous closing lines in another poem: In a flash, at a trumpet clash, I am all at once what Christ is, since he was what I am, and This Jack, joke, poor potsherd, patch, matchwood, immortal diamond, Is immortal diamond. 14 The eternal worth to be realized at last in Christ is anticipated by a believer who knows his subject-self as "poor potsherd" and "matchwood." Surely this comes close to our "just ordinary" feeling even if its validation depends on faith in the resurrection. If we look back to Hopkins, we can per-ceive its secular potentials lurking within his very religious lines. In any case, now that it has emerged to stand on its own feet in our midst, we are challenged to respond afresh in faith to a new aspect of human self-realization. We may rejoice inthis event, but without a positive religious response of some kind the 16ss of transcendence becomes palpable. We may happily accept the growth of a human value, but its simultaneous excision from religious meanings calls for new initiatives, for real adaptations which do not downgrade the relevance of our transcendent faith but rather give it fresh impetus, redirecting its energies in new ways. Two principles may be l~ormulated in this regard. I have already been exploring the first of these, which might be put as follows: The Principle of Adaptation: Every new growth of secular competence should stimulate a corresponding renewal of sacred powers. The second may'be named: The Principle of Intensity: In our creative response to a given process of secularization, one important criterion would be a specific heighten-ing, rather than any lessening, in the experience of transcendence. Choosing to be "Just Ordinary" / 497 Whenever the Christian component is subtly reduced to a comfortable repetition of now irrelevant phrases, this second principle has been ignored. The urgency of transcendent faith for human affairs can easily be diminished without any advertence to its loss. Our "just ordinary" feeling, for example, simply cries out for creative faith responses. But what are these to be? That is the real issue. Will our sense of Christian humility be intensifie~l instead of being replaced? What fresh meaning can we now give to the crucial "poverty of spirit" which indicates membership in the Lord's kingdom? The heightened subjectivity that often seems to afflict us may also serve to awaken creative potentials previously unknown. Even though it makes us experience our human limits as never before, our acceptance of "just ordi-nary" feelings could, in fact, lead to new dimensions of liberation. But this will not be automatic. Our spiritual behavior will need to adjust itself cre-atively to the new gift. Possible responses are always at hand. Whenever in faith the members of our new communities reflect upon the significance of feeling "just ordinary" togetherl I believe the Real Presence of the risen Christ may receive a fresh emphasis. This heightened communal awareness may correspond in a unique way to our traditional poverty of spir-it. Precisely here a new intensity of faith may be gathering force. During the nineteen-twenties T.S. Eliot insistently employed the symbol of the Angelus bell, a traditional reminder of the moment of Incarnation. In that extraordinary instant, and whenever it is made present to us today, tran-scendent powers cut through the secular time dimension to disturb our mod-em preoccupations. In similar fashion a few decades earlier, wher~ striving to resist new inroads of modernity Pope Pius X led Catholic parishes to give renewed attention to the Real Presence in the Eucharist (mainly as reserved in the tabernacle or received during Holy Communion). Whatever judgments we may wish to pass upon those earlier modes of resis-tance, it seems clear that a creative response for today will need to focus on the Eucharist as an action performed by the whole community. We may be able to enter the eucharistic action as full participants because we surrender in faith to the Lord who makes his Real Presence felt in our ways of relating to one another. The "just ordinary" feeling may be chosen as a means to that effective recognition. When in a small faith community the members have learned how to act and speak out of their newfound sense of ordinary selfhood, all their gifts may be appreciated warmly and without exaggeration. They can be put into action zestfully since the members are set free from the anxieties of personal competition. Each one's acceptance by all the others may become intensified through the distinctly felt presence of the risen Lord in their community today--not merely by anticipat.ing the Second Coming. 498 / Review for Religious, July-August 1991 In short, we are being graced, membered in a new life, invigorated, and turned in hope to the future by this much more active presence of Christ. That intensification of God's "reigning" in us may correspond accurately and be found to dovetail beautifully with the newly released "just ordinary" feelings of the members about themselves. NOTES l Method in Theology, New York: Herder & Herder, 1972, pp. 257-262. 2 On this distinction see Robert Bellah and others, Habits of the Heart, Berkeley, Los Angeles, London: Univ. of California Press, 1985, pp. 32-35 and passim. 3 SeeThomas ~ Kempis, The Imitation of Christ, trans. Wm. Creasy, Notre Dame, Ind.: Ave Maria Press, 1989; "Introduction," pp. 11-13. Also Devotio Moderna: Basic Writings, trans. J. van Engen, New York: Paulist Press, 1988; "Introduction," p. 8: "The Imitation of Christ has undoubtedly proved the most influential devotional book in Western Christian history." It has also been translated into all the great lan-guages of the world. 4 Book I, chap. 28; trans. Creasy, p. 32. 5 Book III, chap. 8; trans. Creasy, p. 95. 6 Book III, chap. 14; trans. Creasy, p. 102. 7 Details are given in J. Leclercq, E Vandenbrouke, L. Bouyer, The Spirituality of the Middle Ages (vol. 11 of The History of Christian Spirituality), London: Bums & Oates, 1968, pp. 481-486 (text by F. Vandenbrouke). 8 Trans. Joseph Rickaby, S.J., Chicago: Loyola Univ. Press, 1929; vol. II, pp. 165- 352: "The Eleventh Treatise: On Humility." See chap. IIl: "Of Another Main Motive for a Man to. gain Humility, which is the Consideration of His Sins." (The first main motive, given in chap. II, is "To know oneself to be full of miseries and weak-nesses.") 9 Walter J. Ong, S.J., Hopkins, the Self, and God, Toronto, Buffalo, London: Univ. of Toronto Press, 1986; see especially pp. 22-28. For a recent philosophical discus-sion see Frederick Copleston, S.J., The Tablet, 11 Nov. 1989 (vol. 243, no. 7791), pp. 1302-1303. l0 Cited by Alphonsus Rodriguez, Practice of Perfection and Christian Virtues, p. 168, see n. 8, above. Chap. II, "That Humility is the Foundation of All Virtues," pp. 168-170; chap. III, "In Which It Is Shown More in Detail How Humility Is the Foundation of All Virtues, by Going Through the Chief of Them." ~l On this, see Bellah and others, Habits of the Heart (n. 2, above), pp. 117-121, for its development in the U.S.A. But similar versions of "modem nervousness" and "therapeutic culture" could be gathered from the other Western traditions (Continental, English, Canadian.). ~2 Confer Paul C. Vitz, Psychology As Religion, Grand Rapids, Mich.: Eerdmans, 1977, pp. 20-27, for a discussion of Carl Rogers, Abraham Maslow, and Rollo May as moving from religious into secular concerns. Choosing to be "Just Ordinary" / 499 ~3 The Poems of Gerard Manley Hopkins, ed. W.H. Gardiner and N.H. MacKenzie, 4th ed., London: Oxford Univ. Press, 1967; poem no. 57, p. 90. 14 Ibid, poem no. 72, p. 106. The Hunter Yahweh's manifest love has all the proud and fierce majesty of a turkey buzzard flying with outstretched wings upon hot afternoon breezes, which are thrust upward unconstrained from ocher grabens below. This carnivorous bird is the other side of the symbolic dove. It is the Master of the Universe when he is not content waiting for hesitant or indifferent souls who fail to seek him. Rather, he becomes the strident hunter pursuing those who choose hiding in dark shadows caused by lichen-covered trees, or along cow-trodden riverbanks, where brown mud oozes into slowly flowing, opaque waters. Yahweh spreads his wings, searches for the goats and lambs, such as you and me, when we forget how to look for him circling over us in the translucent sky. Brother Richard Heatley, F. S. C. De La Salle, "Oaklands" 131 Farnham Avenue Toronto, Ontario Canada M4A 1H7 At the Threshold of a Christian Spirituality: Ira Progoff's Intensive Journal Method John McMurry, S. S Father John McMurry, S.S., cun'ently serves at the St. Mary's Spiritual Center and as a spiritual director for St. Mary's Seminary and University in Baltimore, Maryland. He has taken part in thirty workshops led by Dr. Ira Progoff since 1976, and he has led some sixty Intensive Journal workshops since 1978. His address is All Saints Church; 4408 Liberty Heights Avenue; Baltimore, Maryland 21207. Since 1978 1 have been teaching Ira Progoff's Intensive Journal method occasionally at weekend workshops. Dialogue House, the umbrella organiza-tion covering all of Progoff's works, describes his method as a program of "professional and personal growth with a spiritual point of view." It is a non-analytic means for individuals to attain two goals. First, it enables individu-als to recognize and accept the wholeness of their life without denying the reality of any of its contents, no matter how unpleasant or embarrassing. Secondly, it enables individuals to get a feel for the consistency in the direc-tion that their life is taking as they discover potentials for the future hidden within their personal past. The goals of the program are attained by means of a variety of written exercises which are done in a group setting under the direction of an experi-enced leader who is committed to follow authorized guidelines. Individuals in the group work in private with the contents of their own life. The only prereq-uisites are an atmosphere of quiet and mutual respect, and an attitude of open-ness and acceptance on the part of each exercitant toward his or her own life. The program is not only nonanalytic; it is also nonjudgmental and is structured to help people experientially discover answers to questions such as the following: Where am I in the course of my life right now? How did I get to the place where I am in the course of life? Where is my life trying to go from here? What is the next step? 500 Progoffs Intensive Journal Method / 501 The Intensive Journal method itself has no content. The method is a dynamic structure to which each person supplies the content from one's own life. The structure aims at enabling individuals to establish deeper contact with the flow of creative energy in their own life. It is especially useful for people engaged in decision-making, for people who feel confused about the next step in life, for those who have lost contact with the direction their life wants to take, for those who feel alienated, isolated, or meaningless, and for those who simply want to expand their personal horizons of creativity. In creating the Intensive Journal program, Progoff had in mind people in a secular culture who are unfamiliar with or alienated by traditional religious language. However, the awarenesses stimulated by the exercises of his method serve to help Christians experience meaning in traditional doctrines which might otherwise remain merely propositional. In the case of people who approach it from the perspective of faith, the Intensive Journal program is a form of prayer. The Intensive Journal Method as Prayer In a chapter entitled "Prayer as Dialogue," Karl Rahner discusses prayer in terms apropos of the Intensive Journal method. He is addressing a com-mon problem of people who are earnest in their efforts to enter into dialogue with God. They often state the problem something like this: "When I pray, I cannot tell whether I am talking to myself or to God." Rahner challenges the presupposition that God says "something" to us in prayer. He raises some "what-ifs": What if we were to say that in prayer we experience ourselves as the utterance of God, ourselves as arising from and decreed by God's freedom in the concreteness of our existence? What if what God primarily says to us is ourselves in the facticity of our past and present and in the freedom of our future? Rahner concludes that when, by grace, we experience ourselves as the utterance of God to himself and understand this as our true essence, which includes the free grace of God's self-communication, and when in prayer we freely accept our existence as the word of God in which God promises him-self to us with his word, then our prayer is already dialogic, an exchange with God. Then we hear ourself as God's address. We do not hear "some-thing" in addition to ourself as the one already presupposed in our dead fac-ticity, but we hear ourself as the self-promised word in which God sets up a listener and to which God speaks himself as an answer. 1 Rahner is suggesting that God's word to me in prayer is not an idea; rather, God's word to me in prayer'is myself, that is, my personal, individual life story--past, present, and future. The implication is that my life story is 502 / Review for Religious, July-August 1991 important in my relationship with God because it is the way God speaks to me and I to God. A further implication of Rahner's proposal is that I enter into dialogue with God ipsofacto under three conditions: 1) when I experience my life story as God's word addressed to himself; 2) when at the same time I understand that God is really present in my actual life story--past, present, and future-- as a free and undeserved gift of himself to me; 3) and when I freely accept my life story as the word of God in which God promises his Word to me. The Intensive Journal program is an instrument which lends itself to the discovery of the real presence of God in one's own personal life story. The content of the program is the content of the life of the Journal-writer; hence it is through the life of the Journal-writer that Christian faith may enter into the individual's use of the Intensive Journal exercises. Progoff has described the prayer dimension of his method as follows: The Intensive Journal work is indeed a species of prayer and meditation, but not in isolation from life and not in contrast to active life involve-ment. Rather, it is meditation in the midst of the actuality of our life experiences. It draws upon the actualities of life for new awarenesses, and it feeds these back into the movement of each life as a whole.2 The Intensive Journal Method and Spirituality In his "handbook of contemporary spirituality," Rahner raises the ques-tion whether the term "spirituality" is good, understandable, useful, or even has any meaning. Then he makes the observation that the crucial point for personal and pastoral life today is not so much a matter of getting the "spiri-tual" dimension of existence into our heads or other people's by means of abstract and conceptual indoctrination (which he says is ineffective anyway) as it is a matter of discovering the Spirit as that which we really experience in ourselves.3 Perhaps Rahner slightly understates the case. It may be that the crucial point for us personally and in our pastoral work today is simply to discover "the Spirit" as a fact of our own personal experience and to help others do the same. Furthermore, in order to be able to use the word "spirituality," we might let it refer simply to the individual's .relationship with God or, in other words, to what goes on in the creative process between God and each of us. This article presents Ira Progoff's Intensive Journal program as an aid to the process which is going on between an individual and God. The program adds no content to the life of the individual; it mirrors the movement which is already going on and stimulates that movement by feeding new aware- Progoffs Intensive Journal Method / 503 nesses back into the movement of life. ("Journal feedback" is one of the main features which distinguish this method from an ordinary diary.) This program, then, is a dynamic structure for evoking self-transcendence from the factual contents of a life story. For a person of faith it is a way of discov-ering the Spirit "as what we really experience in ourselves." Genesis of the Intensive Journal Method Following Progoff's discharge from the U.S. Army, he earned a doctor-ate in the area of'the history of ideas from the New School of Social Research in New York City. On the basis of his dissertation, Jung's Psychology and Its Social Meaning, published in 1953 and still in print, Progoff was awarded grants for postdoctoral studies with Carl Jung for two years. By virtue of those studies Progoff was licensed as a therapist by the state of New York, where he went into private practice after returning from Switzerland. In 1959 Progoff founded the Institute for Research in Depth Psychology at Drew University in New Jersey and served as its director until 1971. During those twelve years-he and his graduate students searched out the dynamics of creativity in published biographies of creative people whose life stories had ended. From his research Progoff concluded that creativity occurs through the interplay among various dimensions of life which may at first seem disparate. On the surface it may appear that the process in one dimension is unrelated to the process in another dimension, whereas in fact something new comes into being when the individual makes correlations among the dimensions of life. It is as though the individual is a complexus of certain processes which occur throughout life on different planes. Progoff has developed, the Intensive Journal method over more than a quarter-century of helping his clients apply the fruits of his research by dis-covering hidden sources of creativity within their own lives. He began teach-ing his method to groups in the late 1950s. In 1975 he published At a Journal Workshop, a thorough description of his haethod up to that time. In 1980 he published a companion volume, The Practice of Process Meditation, which added another dimension to the program. Dimensions of Human Existence In Progoff's view, the artist is paradigmatic. Each individual is both the artist and the ultimate artwork of life, and yet individuals execute the art-work which is themselves by engaging in outer activity which has inner meaning for the one doing it and beneficial consequences for society. In other words, in order for each of us to be fulfilled as an individual, we must 504 / Review for Religious, July-August 1991 do some work (opus as distinguished from labor) which is both personally and socially meaningful. At the same time as we are creating our lifework, the doing of the work is creative of us. The basic dialogue of life is the dynamic actual (as distinguished from logical) dialogue between human cre-ators and their works. In Progoff's words, "Outward activity propelled from within is the essence of creative existence.''4 From his research on the lives of creative people Progoff learned to dis-tinguish certain dimensions of life as loci of the components of creativity. The Intensive Journal method recognizes those dimensions as sources of the raw material of creativity in anybody's life, They are the dimensions of time, ¯ of relationships, and of personal symbols. The Intensive Journal workbook uses color-coded dividers to mark off various sections in each of which the Journal-writer deals with the move-ment in one particular dimension of life. Within each of the main sections are tabbed subdividers of the same color as the main divider. Each tab bears the name of the specific exercise to be entered there. For example, the "Life/Time Dimension" is indicated by a red divider and contains four tabbed red subdividers; each of the four tabs bears the title of the written exercise to be entered there by the Journal writer. Similarly, the dimension of personal relationships in life, called the "Dialogue Dimension," is indicated by an orange divider and comprises five tabbed subdividers for each of the five "dialogue exercises." The part of the Intensive Journal workbook for making entries which deal with dreams and personal imagery is called the "Depth Dimension." It is indicated by a blue divider and five tabbed blue subdividers. In summary, the workbook comprises sections which reflect and stimu-late the movement of an individual life in each of its dimensions. Each of the main sections of the workbook represents a dimension of life and comprises several subsections for various written exercises which deal with the con- "tents of that life in styles appropriate to that particular dimension. The Dimension of Life/Time We do not get the chance to start life over, but the Intensive Journal pro-gram does offer us a tested means of restructuring our life from the perspec-tive of the present. At the same time it provides a means of discovering unactualized potentials which we may have overlooked the first time around, or which were not ripe then and may at some point in time be able to take a form they could not have taken originally. In studying the biography of a deceased person generally recognized as creative, the end or goal of that career may be clear and unmistakable, even Progof['s Intensive Journal Method / 505 though the lif'e story includes setbacks, stalls, reversals, and obstacles. It may be easy to see how everything in that life was leading up to some great scientific or philosophical work because we are viewing it from the perspec-tive of the end. But what if I am the life story I am working with? In that case the life process is still in progress. I am not looking at a still photograph but a mov-ing picture, and I am looking at it from the inside. In that case I start with the present epoch of my personal life and get a feel for this period of life from the inside. That is, I allow myself to feel the quality or tone of my life during this present period and record it objectively. The record I make of the pre-sent period will be an objective statement of my subjective experience of life at present. Then I am in a position to allow the course of my life to present itself to me from the perspective of the present in the form of about a dozen significant events. Each of those significant events serves to characterize a whole period of life. Of course, many other things also happened during that period. There are other exercises for dealing with them. The idea in this exercise is to get a feel for the wholeness and continuity of my life as I allow it to present itself to me in an articulated form so that I can use other Journal exercises to deal with it one period at a time. All the Intensive Journal exercises presuppose the attitude of openness and receptivity mentioned above, a nonjudgmental attitude toward life. It is not so much the objective contents of a life that affect its degree of creativi-ty, as the subjective attitude toward that life. In the creative restructuring of a life, a relaxed, friendly approach which allows surprises is important. Dimension of Relationships In the life/time dimension treated above, there is a principle of whole-ness, continuity, and direction,toward-a-goal at work. In the dimension of relationships, the dynamic is that of dialogue, that is, the give-and-take of equals listening and responding to each other in a spirit of mutual trust and acceptance. The principle of "dialogue relationship" applies first of all to significant people during various epochs of life. The. same dynamic applies analogously to meaningful work-projects (opera), which, like persons, seem to have a life of their own. In his research on creative lives, Progoff discovered that creativity occurs when people approach several kinds of meaningful contents of their life not as inert matter to be manipulated but as personal entities. That is, he discovered that creativity occurs when people acknowledge that each of sev-eral meaningful contents of their life has a life story of its own analogous to 506 / Review for Religious, July-August 1991 that of a person. Each of these contents of life has a life story with blockages to growth toward a goal, with hopes, disappointments, successes, and so forth. He found that for the sake of movement toward acceptance of life and all it holds, it is of paramount importance to establish a "dialogue rel~ition-ship" not only with persons and works but witl~ the physical and societal dimensions of life, and with events, situations, and circumstances of life which "just happen." Progoff's research into de facto creative lives yielded two important corollaries. First, the movement which the dialogue relationship fosters is intrinsic to the "creative spirit. Secondly, in the dimension of relationships as well as in other dimensions of life, the factual contents of life are less impor-tant in the creative process than the way people relate to whatever the con-tents of their life are. The "Dialogue Dimension" of the Intensive Journal workbook offers a format for a variety of exercises which enable the Journal writer to engage in written dialogue with people who have played meaningful roles in their life, with work projects, their own body, sources of values in their life (v.g., fami-ly, ethnicity, religious commitment), and things over which they had no con-trol. The purpose of these dialogue scripts is to give a voice to the meaningful contents of life, that is, to provide them a forum in which mutu-ality can flourish in the form of a "dialogue relationship" rather than a mere-ly utilitarian relationship. This leaves the Journal writer open to the possibility of something new emerging from an old relationship from the past. That new something may contribute an insight or an awareness which is of benefit to another relationship or which creatively affects the movement in another dimension of life. The Dimension of Inner Symbols This dimension of life refers to dreams, "twilight imagery" and personal wisdom-figures as the vehicles which come forward spontaneously to carry the movement of life further. The aim of the exercises in this part of the Journal, called the "Depth Dimension," is to facilitate spontaneous correla-tions between inner imagery and outer life so that new insights, awarenesses, and possibilities for action and decision-making might come to the surface of consciousness. Then, by means of appropriate Journal exercises, they can be fed back into the ongoing movement of life and thus stimulate growth by creating new configurations in the way things fit together in life. Progoff tends to shy away from the use of dreams in his method because many people seem unable to deal with them except analytically. The Intensive Journal method of working with dreams is basically to allow the movement Progoffs Intensive Journal Method / 507 in a recurring dream or in a cluster of dreams to suggest some correlation with movement in one of the other dimensions of life. Then the exercitant may use appropriate Journal exercises to work in that dimension of life. The Fourth Dimension: The Spiritual As mentioned above, Progoff sees the Intensive Journal work in geoeral as "a species of prayer and meditation., in the midst of the actuality of our life experiences." However, he came to appreciate the role of the spiritual dimension in creativity only after he had developed Journal exercises in the three dimensions of life treated briefly above. The specifically spiritual dimension is reflected in his program as the dimension of meaning. The procedures for working in that dimension are called "Process Meditation." In the Intensive Journal program, formal work in this dimension is reserved for those who have already taken part in the "Life Context Workshop," which deals with the three dimensions of life treated above. As Rahner has said, "A basic and original transcendental experience is really rooted [in] a finite spirit's subjective and free experience of itself.''5 The "process" of "Process Meditation" refers to "the principle of conti-nuity in the universe" which is found on three levels: the cosmic, the s6ci-etal, and the personally interior.6 The Intensive Journal method helps the individual relate to "process" on the interior level. The movement of life in the three dimensions treated above is character-istically movement toward personal wholeness and the integration of the individual with oneself. Progoff calls that movement "core creativity." "In terms of individual lives," he writes, "the essence of process in human expe-rience lies in the continuity of its movement toward new integrations, the formation of new holistic units [of life/time].''7 In the spiritual dimension of life the movement is characterized by rela-tionships which transcend the core creativity of the individual. The roots of such relationships--even the personal relationship of the individual to God--are to be found in the stuff of everyday life, but at a deeper than ordi-nary level. Rahner speaks of the knowledge of God as "concrete, original, histori-cally constituted, and transcendental." He further says that such knowledge of God "is inevitably present in the depths of existence in the most ordinary human life.''8 Progoff interprets "meditation" broadly. In his usage it refers to whatev-er methods or practices one uses in the effort to reach out toward meaning. "The essence of meditation," he says, "lies in its intention, in its commit- 508 / Review for Religious, July-August 1991 ment to work inwardly to reach into the depths beyond the doctrines of our beliefs.''9 Hence, "Process Meditation" refers to a set of exercises which draw on the individual exercitant's intimations or experiences of connected-ness to the principle of continuity in the universe. Progoff describes his method of Process Meditation as follows: Our basic procedure is to reenter the process by which our individual spiritual history has been moving toward meaning . We reenter that pro-cess so as to reconnect ourselves with the inner principle of its move-ment, and especially so that we can take a further step toward the artwork that is our personal sense of meaning,l° Conclusion In a review of The Practice of Process Meditation, William V. Dych, S.J., translator of Rahner into English, compares what Rahner calls "the uni-versal presence of grace and the Spirit" with Progoff's thesis that "there is in every human being an inner source of new light and life that expresses itself whenever the circumstances are right." Dych views Progoff's thesis as so supportive of Rahner's position that it would be hard to imagine a more pos-itive affirmation of it. ~ NOTES i Karl Rahner, The Practice of Faith: A Handbook of Contemporary Spirituality, ed. Karl Lehmann'and Albert Raffelt (New York: Crossroad, 1984), pp. 94-95. 1 Ira Progoff, The Practice of Process Meditation: The Intensive Journal Way to Spiritual Experience (New York: Dialogue House Library, 1980), p. 18. 3 Rahner, op cit, p. ! 86. 4 Ira Progoff, At a Journal Workshop: The Basic Text and Guide for Using the Intensive Journal (New York: Dialogue House Library, 1975), p. 35. 5 Karl Rahner, Foundations of Christian Faith: An Introduction to the Idea of Christianity, trans. William V. Dych (New York: The Seabury Press, 1978), p. 75. 6 Progoff, The Practice of Process Meditation, p. 40. 7 Ibid, p. 58. 8 Rahner, Foundations of Christian Faith, p. 57. 9 Progoff, The Practice of Process Meditation, p. 34. l0 Ibid, p. 82. II William V. Dych, "The Stream that Feeds the Well Within," Commonweal, 25 September 1981 Our Journey Inward: A Spirituality of Addiction and Recovery Maureen Conroy, R.S.M. Sister Maureen Conroy is co-director of the Upper Room Spiritual Center; EO. Box 1104; Neptune, New Jersey 07753. [~qany of us travel a great deal throughout our lives. With advanced means of transportation, traveling around the state, country, or world has become second nature to us. However, no matter how much or how far we travel, as we journey through life we discover that there is no journey more challeng-ing and scary than the journey inward, the journey to find true happiness and our most authentic self. We search for what is fulfilling and life-giving, but at times our searching takes us down the dark road of addictive behavior. We search for happiness in compulsive ways that deaden us rather than give us life--until we experience a desperate need for help. In this article I reflect on the darkness pervading the addictive process and some ways to journey through the darkness to our truer self. I discuss three aspects of our journey from addiction to recovery--woundedness and wholeness, powerlessness and surrender, and pain and compassion--and describe some dimensions of a spirituality of addiction and recovery related to these three aspects. A Spirituality of Woundedness and Wholeness As human beings God has given us the gifts of strength and freedom; we are called to live in the light. It is also true, however, that we are wounded, weak, vulnerable, broken people. We come from an environment of dark-ness. The brokenness in our ancestry and the dysfunction in our families has influenced our growth as free human beings. We are broken and we are in deep need of healing and redemption. We cannot save ourselves. In our addictive stance we want to avoid our woundedness, ignore our 509 510 / Review for Religious, July-August 1991 weakness, and run from our vulnerability. We seek fulfillment through an object, a substance, or a process; that is, we form a pathological relationship with a mood-altering reality in order to find wholeness and happiness. We find it difficult to be honest about the dysfunction in our families and the brokenness in ourselves, so we look for something outside ourselves to keep us from facing our darkness. Spiritual growth and recovery, however, are just the opposite of this avoidance. To grow humanly and spiritually we must journey in and through our woundedness; we must face it head on. We need to feel the messiness of our brokenness and to discover God there. As Psalm 50 says, "a broken and humbled heart, O God, you will not spurn." We must discover that God's heart of love encompasses and holds as precious our wounded hearts, bodies, and spirits. It is through dwelling in our woundedness and vulnerability that we experience our authentic self and that we enable our addictive self to grow less powerful. We come to experience the child within and integrate our dark side with our light side. How do we make this journey in and through our woundedness? We do it by uncovering our addiction layer by layer. By this I mean we allow the walls of denial and layers of dishonesty to reveal themselves; we honestly appraise our unhealthy behaviorL Denial blocks our inner journey. It is a buffer against any reality thatis not acceptable to us, a way to protect our-selves from awareness of realities that are too difficult to face. Spiritual growth happens when we remove layer upon layer of denial that covers over our woundedness and our truer selves. Rather than avoiding our wounds, we need to expose them to the fresh air, to expose our broken hearts to the heal-ing .heart of God, to bring our darkness out into the light of day, to bring hid-den realities out to the light of God's love and the care of others. As Meister Eckhart says, "God is not found in the soul by adding anything, but by a pro-cess of subtraction." So it is through peeling off layer upon layer of denial and dishonesty that we discover God in our brokenness. We discover the original blessing that we are, our deeper and truer selves. We see and feel the aspects of ourselves--minds, hearts, and bodies--that mirror God's pres-ence. We experience the truth of the Genesis story where God says, "Let us make people in our image and likeness." We discover the authentic self that God desires to be fully human and fully alive. Growth in wholeness, therefore, takes place through integrating our dark side with our light side, through accepting our brokenness as we journey through it, by seeing the original blessing that we are. We discover that "darkness and light are the same" (Ps 139:12), that God is present in every dimension of our being. Thus, our woundedness becomes a gift, so rather Our Journey Inward / S'l'l than covering it over with layers of denial, we come to feel at home there because God is there. We discover our truer self underneath the layers of an addictive self. We integrate our wounded and blessed self, our darkness and our light, and we become more and more a whole person. We experience the truth proclaimed by St. Irenaeus: "God's greatest glory is a person fully alive." A Spirituality of Powerlessness and Surrender The journey through addiction to recovery is also one of powerlessness and surrender. God sent Jesus in the flesh to free us from our enslavement to sin and to show us the way t6 live in freedom. It was through Jesus' total surrender to his death on the cross that he experienced new life and showed us the way to true freedom, the freedom of letting go and surrender. In our addictive stance, we are trying to control everyone and everything around us. We grow hardheaded and hardhearted, and we attempt to control the sub-stance or process that we are abusing--alcohol, food, money, sex, work, or an obsessive relationship. We are out of control, and the more we try to con-trol everyone and everything around us, even the substance we are abusing, the more out of control we become. Our addiction is enslaving us to our own self-centered needs and desires. We are "number one" when we are addicted; our addictive needs come bei'ore everyone else. Our addiction enslaves us to an object or process that we think is going to bring us lasting happiness when it is really bringing us misery and isolation. It enslaves us emotionally, spiritually, physically, and socially. The more we try to control the use of our addictive reality, the more we lose con-trol. We deny the basic reality that Paul~ expresses: "The desire to do right is within me, but not the power. What happens is that I do, not the good I will, but the evil I do not intend. But if I do what is against my will, it is not I who do it but sin which dwells in me" (Rm 7~18-20). In our denial we keep think-ing we can choose to keep this substance in right order; however, the rbality is that our will is not working, it is diseased. We are powerless. So how does spiritual growth and recovery happen in relation to our being out of control? It begins when we admit our powerlessness, realize the insanity of thinking that we can control all aspects of our lives and our des-tiny. Spiritual growth happens through the journey of surrender, not control; it begins at the moment of surrender. We need to admit that our ability to choose has become greatly impaired through the disease of our addiction. Our trying to choose not to drink, not to overeat, not to overwork, not to engage in compulsive sexual activity, is just not working. Our willpower simply does not work. As we begin to admit our powerlessness and surrender to God, we find 512 / Review for Religious, July-August 1991 new life. When we surrender rather than control, we are choosing life: "I have set before you life and death, a blessing and a curse. Choose life, then, that you may live, by loving the Lord your God, heeding God's voice and holding fast to God. For that will mean life for you" (Dt 30:19-20). As we admit our powerlessness and surrender to God, true power grows within us--the power to love others, the power to experience God's love, and the power to love ourselves. Through our surrender we come more deeply in touch with our authentic self--the self that is alive and not dead, free and not enslaved, joyful and not depressed. True freedom grows--a freedom that heals rather than hurts, that brings about growth rather than destruction, that results in life rather than death. In our surrender we begin to make positive choices for recovery, attend-ing twelve-step meetings and living the twelve-step program. We choose to take responsibility for our lives and our recovery, like the paralyzed man who had lain at the pool of Bethsaida for thirty-eight years until Jesus asked: "Do you want to be healed?" We need to respond to that same question in our addiction because recovery is hard work; it involves a gre.at deal of sacri-fice and responsibility. Also, through our daily admission of powerlessness and constant atti-tude of surrender, we discover God in a new way--a God who supports us in our weakness and strengthens us in time of need, a God who will not leave us even in our most out-of-control moments. We discover in Jesus a God " who has experienced weakness and powerlessness, a God who has stood totally stripped and poor, a God who invites us to have the attitude of a vul-nerable child rather than a controlling adult: "Unless you become like a little child, you shall not enter the kingdom of God." We experience a God whose power takes over in our weakness, as St. Paul discovered through his strug-gle: "Three times [which means numerous times] I begged the Lord that this might leave me. God said to me, 'My grace is enough for you, for in weak-ness power reaches perfection.' " It was through constantly admitting his powerlessness that Paul's spiritual growth and recovery took place. So he says: "I willingly boast of my weaknesses instead, that the power of Christ may rest upon me. Therefore I am content with weakness., for when I am powerless it is then that I am strong" (2 Co 12:8-10). Thus, through admit-ting our powerlessness over an object of addiction and surrend.ering to God our weakness, we experience the power of God, the love of God, new life, renewed freedom. We move forward on the journey ,of recovery. A Spirituality of Pain and Compassion Finally, the journey through addiction to recovery is one of pain and Our Journey Inward / ~313 compassion. One of the hard facts of life is that suffering is an integral part of it. Jesus himself had to suffer great pain in order to bring new life. Our God is not a distant God but a compassionate God who experienced great pain, the pain of loving us. In our addictive stance, we deal with pain in an unhealthy way. We want to run from it, cover it over, deny it. We are caught in a "Catch 22" situation because, in using a substance to avoid our pain, we are really in great pain-- the pain of loneliness, isolation, and alienation from our true self and from healthy relationships with others. As our addiction progresses, it becomes increasingly painful to maintain our denial. We are overcome by the pain of shame and self-disgust. Spiritual growth and recovery take place when we face that pain, feeling it, looking at it square in the face, rather than avoiding it by abusing a sub-stance. As our walls of denial break down, we begin to feel the pain we have been covering up--the pain of living, the pain of loss, the pain of being human, the pain of developing intimate relationships, the pain of childhood neglect and abuse. We find out that healing involves pain, as in the case of lepers. Leprosy causes numbness. When Jesus healed the leper, he invited him to feel pain in the areas of previous nrmbness. The same is true of the leprosy of our addiction: as we begin to let down the walls of denial, we begin to feel pain. We realize that recovery and healing are not easy. As we journey through deeper levels of pain in our recovery, we discover a God who knows what it is to suffer. As Meister Eckhart says: "Jesus becam~ a human being because God, the Compassionate One, lacked a back to be beaten. God needed a back like our backs on which to receive blows and therefore to perform compassion as well as to preach it." Our compassionate God became a suffering God. Our God feels with us, suffers with us. Again, Eckhart says, "However great one's suffering is, if it comes through God, God suffers from it first." What a gift we have in a God who suffers with us! As we experience this tremendous love of a compassionate God, we become people of compassion, persons who can feel with others in their bro-kenness. We become more vulnerable and grow toward greater wholeness because love is the greatest healer. As our walls of denial are penetrated with God's compassionate love and we become more vulnerable, we can be with people in their brokenness. That is one of the beautiful realities of the twelve-step program: it is a group of people who are in touch with their bro-kenness and therefore have great compassion for those who are struggling. They live out these words of McNeill, Morrison, and Nouwen: "Compassion asks us to go where it hurts, to enter into places of pain, to share in broken-ness, fear, confusion, and anguish. Compassion challenges us to cry out with 514 / Review for Religious, July-August 1991 those in misery, to mourn with those who are lonely, to weep with those in tears. Compassion requires us to be weak with the weak, vulnerable with the vulnerable, and powerless with the powerless. Compassion means full immersion in the condition of being human" (Compassion, p. 4). As we feel the pain that our addiction has tried to cover, we become wounded healers--people who minister out of our woundedness as well as our strength. "What you have received as a gift. give as a gift" (Mt 10:8). Our pain becomes a gift that we can give to other addicted people as we compas-sionately help them to face the devastation of their addictive behaviors. In sum, our inward journey involves walking down the dark paths of our brokenness into the light of God's presence and our authentic self. A spiritu-ality of addiction and recovery must include two sides of reality: awareness of our woundedness, powerlessness, and pain as well as growth in wholeness, surrender, and compassion. Without a vivid sense of the depths of our bro-kenness in our addicted self, we cannot move toward the wholeness of our authentic self. Without a keen awareness of our darkness, we are blind to the light of God's healing presence. Without an acute sense of our vulnerability, we cannot become compassionate healers who stand with others in their pain. Though scary and challenging, our journey through our own darkness will lead us to the light of true happiness, deeper fulfillment, and new life. Awareness Examen for Recovering People In God's presence, take ten to fifteen minutes to prayerfully reflect on your day. Contemplate your day together--you and God. Prayer of Thanksgiving I thank God for the gift of this day, the gift of my sobriety, the gift of my recovery. I thank God for specific git~s of life that come to mind, such as my health, my family, my community, my friends, my job, my twelve-step program. I thank God for gifts of my inner life, such as the ability to feel and think, energizing feelings I had during the day (name them), specific values and beliefs that guided my actions, ways I used my thinking and imagination for growth, positive choices for recovery which I made today, God's life within me. I thank God for two or three concrete life gifts and inner gifts that I am particularly aware of and grateful for today. Prayer for Light I humbly ask God to help me see myself and my life today as God sees Our Journey Inward them. I ask God to remove blindness and denial from my mind and heart. I ask God for the gift of honesty with myself and God. I ask God for a dis-ceming heart and a truthful mind. Prayer of Awareness God and I contemplate my life, my heart, and my thinking this day from the moment I woke up until now. What specific feelings did I feel today? When did I feel most alive today? most my true self?, most joyful? most peaceful? most in tune with my deeper self?. How did I feel God's presence today? What was that feeling like? What was God like? At what moment did I feel God's presence the strongest? When did I feel powerless today? out of control? enslaved? unfree? What was I powerless over? Did I surrender that reality to God? When did I feel vulnerable today? When did I feel pain today? What was the pain about? Did I share that painful feeling with God or another? With whom have I been most honest today? myself?, another? God? What was I honest about? How did I struggle with honesty today? With what issue or feeling? ' What were my feelings underneath the struggle? fear? anger? guilt? Which of the twelve steps was my strength today? How did I live it, carry it out, in a practical way? In what concrete ways did I strive to improve my conscious contact with God? What choices did I make for my recovery today? How do I feel about those choices? When did I feel compassion for another person today? How did I reach out to others today? show concem and care? make amends? Prayer of Amends I ask God to forgive any specific wrongdoings of today. I ask God to have mercy on any negative attitudes or feelings that I got stuck in today. Prayer of Surrender I surrender all to God: my life, my will, my brokenness, my addictions, my imagination, my thoughts, my feelings. I surrender to God specific attitudes, feelings, thoughts, actions over which I felt powerless today. I ask God's strength to take over in my specific weaknesses. I ask God's power to be present in the specific areas in which I feel helpless and powerless. 516 / Review for Religious, July-August 1991 O God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference. Take, O Lord, and receive my liberty, my memory, my understanding, my entire will, all that I have and possess. You have given all to me. To you, O God, I return it. All is yours, dispose of it wholly according to your will. Give me your love and your grace, for this is sufficient for me. (Prayer from the Spiritual Exercises of St. Ignatius) RECOMMENDED READING Larsen, Eamie. Stage H Recovery: Life Beyond Addiction. San Francisco: Harper & Row, 1985. May, Gerald. Addiction and Grace. San Francisco: Harper & Row, 1988. McNeill, Donald; Morrison, Douglas; and Nouwen, Henri. Compassion. New York: Doubleday & Co., 1966. Nakken, Craig. The Addictive Personality: Roots, Rituals, Recovery. Center City, Minn.: Hazelden, 1988. Whitfield, Charles L. Healing the Child Within. Pompano Beach, Florida: Health Communications, 1987. A Gift to Share The Jesuit Heritage Today "Ignatian prayer puts the history of salvation into the present tense." --Walter Burghardt, S.J. A Spirituality for Contemporary Life ¯ presents six stimulating reflections on the Jesuit heritage today. Theologians Walter IBurghardt, David Fleming, Monika Hellwig, Jon Sobrino, ElizabethJohnson, andJohn Padberg speak about living with God in ordinary life. ISBN 0-924768-02-9 112 pages List Price $5.95 A Resource to Keep See Order Form Inside Back Cover for Special Offer for Readers of Review for Religious Apostolic Spirituality: Aware We Are Sent James H. Kroeger, M.M. Father James Kroeger last appeared in our pages in May/June 1988. He has a doctor-ate in missiology from the Gregorian University and has published five books. His address: Maryknoll Fathers; EO. Box 285; Greenhills Post Office; 1502 Metro Manila; Philippines. Adequately capturing realities in the spiritual life always demands the use of dynamic, expansive language. For this reason, spirituality is frequently described in relational categories--between a Christian and a personal God, between the servant-herald and the crucified and risen Lord. Such a relation-ship of intimacy is at the heart of biblical spirituality: "I will be your God and you shall be my people"; Christians are Jesus' friends and call their heavenly Father "Abba." Spirituality may also variously be described as growth, an evolution toward maturity, a pilgrimage. Each category presents an authentic, albeit partial, grasp of the human-divine dynamic operative in our lives. In this article, "consciousness" or "awareness" is the category for our insight into spirituality, and it naturally overflows with an apostolic or missionary dynamism. Consciousness: A Window into Spirituality Consciousness may seem to be an elusive concept, yet no one would deny the reality. An individual is in a conscious state when perceptual and cognitive faculties function normally. One continuously synthesizes various stimuli from within and from without; ideally, the result is a healthy personal integration. Notice that many constitutive elements are included in consciousness: seeing, hearing, feeling, thinking, desiring, experiencing. Consciousness incorporates perceptions, emotions, observations, thoughts, aspirations, 517 5"11~ / Review for Religious, July-August 1991 choices. It also includes an introspective awareness of the personal impact of all events and experience. In light of this brief and rudimentary description of the phenomenon of human consciousness, one may begin to elaborate the relationship between consciousness and a spirituality of the apostolate. Our service--all focused on raising our God-consciousness and expanding the horizons of our spiritu-al awareness. We want to use our eyes to see perceptively and our ears to hear attentively; we hope to gain deepened insight into our lives through faith's mirror (Jm 1:22-25). In another vein, a look at the venerable Eastern traditions of many Asian nations reveals that the man of God or the God-conscious, God-focused per-son is essentially a seer, sage, or mystic. Such a person "sees" and experi-ences God; God is not an object of knowledge, but a subject of experience. To grow in holistic spirituality is concomitant with an experiential awareness and consciousness of God's presence and activity in all dimensions of one's life (Arguelles, 50-51). The beautiful prayer in the Upanishads, one of the Hindu sacred books, expresses the aspiration and spiritual desire to come to this deeper conscious union with the divine. In Sanskrit and English it is: Asato ma satgamaya Tamaso ma jyotir gamaya Mrutyu ma amrutam gamaya. God, lead me from untruth to truth Lead me from darkness to light Lead me from death to immortality. Thomas Merton, the Trappist monk and spiritual writer (1915-1968), has enabled countless people to gain insights into their spirituality. Merton inti-mately links spirituality and prayer with the transformation of conscious-ness. He sees that a renewed conscious awareness underlies all spiritual growth; Christians must cease to assert themselves as the center of con-sciousness and discover God's presence as the deepest center of conscious-ness within them. Thus, as their self-consciousness changes, they are transformed; their self is no longer its own center, it is now centered on God. It is important to note that for Merton no one will ever be capable of communion with God and others without ttiis deep awakening, this transfor-mation of consciousness. Such transformative growth "consists in a double movement, man's entering into the deepest center of himself, and then, after passing through that center, going out of himself to God" (Higgins, 49). Merton asserts that, unless our spirituality or prayer "does something to awaken in us a consciousness of our union with God, of our complete depen- Apostolic Spirituality / 5'19 dence upon him for all our vital acts in the spiritual life, and of his constant loving presence in the depths of our soul, it has not achieved the full effect for which it is intended" (Merton-A, 67). In today's world, "What is required of Christians is that they develop a completely modern and contemporary consciousness in which their experience as men of our century is integrated with their experiences as children of God redeemed by Christ" (Merton-B, 279). The renowned Indian theologian D.S. Amalorpavadass has written elo-quently on the role of consciousness or awareness in attaining spiritual inte-gration and interiorization: "If wholeness is a state of being at which one should finally arrive in stages, awareness is the running thread and unifying force. Awareness needs to flow like a river, like a blood-stream . Awareness is also the core of spirituality and God-experience." He repeats: "Awareness or consciousness should flow through the various actions of our life. One should maintain awareness in all that one does. It should serve as a running thread and connecting bond., through the various activities of our day, and the different periods and stages of our life, in an uninterrupted and continuous flow. This flow will make our whole life a continuous prayer and a state of contemplation" (Amalorpavadass, 4, 24). Brief glimpses of Scripture, Eastern traditions, a Trappist monk, and a contemporary theologian have shown that "consciousness" helps one grasp the human-divine dynamic operative in the Christian life. Within this catego-ry- which is foundational--a vibrant spirituality and a concomitant mis-sionary dynamism can flourish. And, in a Marian spirit, Christians who are missionary will grow ever more conscious of the marvelous deeds that God is accomplishing in us, our neighbors, our society, our Church, and the entire world. The Consciousness of Paul the Missionary The New Testament describes Paul's radical awareness of God's active presence in his life. Though not naturally prone to humility, Paul admits that he was knocked to the/~round; in Damascus "something like scales fell from his eyes," By grace h~ perceived that he was the chosen instrument to bring Good News to the Gentiles and that he would accomplish his mission only with hardship and suffering (Ac 9). Paul's consciousness of his apostolic calling was certainly at the basis of his extraordinary missionary journeys. Without a vivid perception and faith commitment, no one would willingly endure the challenges Paul faced. Such endurance would be foolishness. Yet Paul is never willing, even momentari-ly, to minimize his authority and commitment as an apostle; the introductory 520 / Review for Religious, July-August 1991 verses of many of his letters are clear evidence of this. Paul's conversion was no superficial or passing phenomenon. It penetrated the core of his person and totally transformed his way of thinking and acting--his consciousness. Further investigation into Pauline theology and spirituality reveals the depth of his convictions. Paul is absolutely certain that God has a wonderful, marvelous, loving plan of salvation for the entire world (note his frequent use of the words mysterion and oikonomia). His letter to the Ephesians con-vincingly, almost mystically, explains how "God has given us the wisdom to understand fully the mystery,'~ "the mysterious design which for ages was hidden in God." Pauline reflection on God's loving plan of salvation (mysterion) synthe-sizes his belief that this design has been fully revealed in Christ and will be recapitulated in Christ at the end of time. This manifestation is focused on salvation, not condemnation or judgment, and is open to all peoples. It unfolds in stages: God, Jesus, Spirit, Church, world. Humanity's response is faith or personal appropriation of the mysterion (Fitzmyer, 807-808). A recent scholarly investigation (Plevnik, 477-478) has concluded that "Any center of Pauline theology must therefore include all these components of the apostle's gospel, his understanding of Christ, involving the Easter event and its implications, the present lordship, the future coming of Christ, and the appropriation of salvation. The center is thus not any single aspect of Christ, or of God's action through Christ, but rather the whole and undivided richness and mystery of Christ and of the Father's saving purpose through his Son" (mysterion). Mystery, in one word, captures the Christian message. Paul is the missionary par excellence because he believed, lived, prayed, served, reflected, witnessed, preached, and suffered so that God's mysterion would be known, extended, loved, and freely received. Obviously, Paul's missionary consciousness had the "mysterion encounter" as its central focus and driving force. Paul's self-awareness as an apostle was rooted in being chosen as a ser-vant and minister of God's loving plan of salvation. It might be asserted that the mysterion engulfed and consumed Paul; his consciousness was so trans-formed that he could assert that Christ lived in him, that fellow Christians could imitate him, that life or death no longer mattered, and that he gloried in giving his life for Christ. In a word, the mysterion is foundational to Paul's missionary identity and consciousness. Mission and Mysterion Consciousness The Second Vatican Council in its decree on the missionary activity of the Church places mission and evangelization at the center of the Church-- Apostolic Spirituality / 52'1 not allowing this task to float somewhere on the periphery: "The pilgrim Church is missionary by her very nature" (AG, 2). Pope Paul VI continues in the same vein: "We wish to confirm once more that the task of evangelizing all peoples constitutes the essential mission of the Church . Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelize." (EN, 14). To evangelize--what meaning does this imperative have for the Church? It is to be no less than the living proclamation of the mysterion, God's loving design of universal salvation. As the community of Jesus' disciples, the Church realizes her "deepest identity" and "her very nature" when she ful-fills her mission of evangelization. She is to be always and everywhere "the universal sacrament of salvation" (LG, 48; AG, 1). For her, to live is to evangelize. In contemporary terms, the Church accomplishes her "self-realization" or "self-actualization" through mission and evangelization. She is only authentic and true to herself when she is announcing and witnessing the mys-terion. A nonmissionary Church is impossible; it is self-contradictory. The great missionary pope Paul VI writes that the Church "is linked to evange-lization in her most intimate being" (EN, 15); mission is not "an optional contribution for the Church" (EN, 5). In addition, the Church's missionary identity is not a late afterthought of the risen Jesus--though this outlook may seem true today of some Christians and local churches. Animation and rededication are necessary because Christians "are faithful to the nature of the Church to the degree that we love and sincerely promote her missionary activity" (EE, 2). These few paragraphs may invite the comment "I have heard it all before." True, yet all of us often hear without hearing, see without seeing, and listen without comprehending. It is precisely at this juncture that conscious-ness is poignantly relevant. Many Christians do not deny the missionary nature of the Church, but their level of conscious awareness is weak or mini-mal. This fact is unfortunately true even of many full-time Church personnel. The intention here is not to berate or castigate individuals. Rather, it is a stark statement of the need for "consciousness-raising"; it is a call for Christians to expand and deepen their awareness; all urgently need "conscientization-into-mission." In short, the entire Church herself must experience a profound reevangelization in order to become a truly evangelizing community. Recall the themes presented earlier on the centrality of consciousness in Christian life and spirituality. They seem particularly relevant as the Church struggles with her fundamental missionary identity. Is not this a central burn-ing question in the Church today: What has happened to her mission con- 522 / Review for Religious, July-August 1991 sciousness--where is its urgency and dynamism--where are the contempo-rary St. Pauls? A rephrasing in mission terms of earlier quotes on consciousness from Amalorpavadass may prove enlightening. Church-as-mission is "the running thread and unifying force"; it "needs to flow like a river, like a blood-stream"; it is at "the core of spirituality and God-experience"; ira"will make our whole life a continuous prayer and state of contemplation." Trinitarian Basis of Mission Consciousness and Spirituality In the same breath that the Vatican Council spoke of the Church's mis-sionary identity, it presented the foundational rationale of mission. In a word, the why of Church-as-mission is Trinitarian, "for it is from the mission of the Son and the mission of the Holy Spirit that she takes her origin, in accordance with the decree of God the Father" (AG, 2). This mission vision, expressed in Trinitarian language, must not frighten or intimidate readers. Do not say, "I do not understand Trinitarian theology, so I cannot grasp this." While a bit difficult and challenging, this insight is also beautiful and rewarding. It transports us to the heart of mission; it flows from the core of our faith in the Trinity; it greatly enhances our mission con-sciousness and spirituality. The most inviting manner to appreciate mission--via the Trinity--is to remember that it is an eminently personal approach. The Father is a person, his son Jesus is a person, their girl of the Spirit is also a person. This is only a statement of a basic dogma of the faith. Grasping the immanence and closeness of the three Persons appears far more fruitful than grappling with the incomprehensibility of the transcendent Trinity (Billy, 602-611). Growth in conscious awareness, experience, and encounter with each of the three Persons richly broadens our vision of mission. It also manifests that mission theology and spirituality draw from the same wellspring. An appre-ciation of the roles of the Father, the Son, and the Spirit in mission produces an integrated missiology, incorporating "Abba" theology, Christology, and pneumatology. The result will certainly be a more holistic theology and spir-ituality of mission. Finally, it is the conviction of this author that such an approach relieves some current tensions and answers some questions in mission. For example, debates centered on interreligious dialogue with the living faith traditions of the world can probably be better resolved more from a pneumatological approach than from only a Christological one. Therefore, if mission theology and spirituality are an integrated endeavor, the deepened consciousness will provide insights for both theoretical and practical questions. Apostolic Spirituality / 523 Our attention now tums to the roles of Father, Son, and Spirit in mis-sion. How does each person of the Trinity send and accompany us into mis-sion? Recall the title of this presentation, which links mission and spirituality with a consciousness of being sent. The Role of the Father The Father is presented in Scripture as the harvest master and vineyard owner. Mission, therefore, originates with the Father; mission is God's pro-ject. The Father determines its parameters. Already this awareness places the Church and her evangelizers in an auxiliary, servant role. Vatican II clearly set aside triumphalistic ecclesiology as well as any simplistic identification of the Church and the Kingdom of God. As servant of the kingdom or laborer in the vineyard, the Church is to be "the kingdom of Christ now present in mystery" and the "the initial budding forth of that kingdom" (LG, 3, 5). In addition, the Council, situating the Church within the larger framework of God's design of salvation (mysterion), entitled its first chapter of the Dogmatic Constitution on the Church "The Mystery of the Church." The Church and all missioners must radically see themselves serving the mysterion "according to the will of God the Father" (AG, 2). The Father desires generous cooperators and humble workers for the harvest. He freely chooses them and they are to belong to him (Lk 6:13; Mk 3:13-16; Jn 15:15-16). These passages remind evangelizers that all mission is a sending (missio/mittere), originating in the Father; their vocation is God's gratuitous gift. Missioners do not send themselves; mission cannot be defined in legal terms; all must be according to the Father's gracious design. Affirming mission, therefore, as a gratuitous gift in the Father's gracious vision, emphasizes the centrality of grace. Thus, missioners understand, as the country priest in Bernanos' novel says on his deathbed, in all vocations "Grace is everywhere" (Bernanos, 233). Trinitarian mission is always soteriological; its purpose is liberation and salvation. The Father has no other goal, as Paul clearly reminded Timothy: He "wants all to be saved and come to know the truth." Condemnation or rejection are inconsistent with the Father's design (Jn 3:16-17; Mt 18:14). The Father, overwhelmingly "rich in mercy" (Ep 2:4), extends his great love to everyone, as the universalism of both Luke and Paul make clear. All evangelizers have experienced "the kindness and love of God" (Tt 3:4); it is out of their deep consciousness of the Father's personal graciousness that they journey to all places, peoples, and cultures. They are aware that they have received all as girl, and they desire to give all with the same generosity (Mt 10:8). Any missioner would relish being described as "rich in mercy." 594 / Review for Religious, July-August 1991 The Father cannot be surpassed in his kindness and generosity (Jm 1:5, 17); his mercy is made concrete and visible when he sends Jesus, his Son. This is definitely a new mode of God's presence with his people; it is love in personal form. This unfolding of the mysterion far surpasses previous mani-festations of Yahweh's presence to his people Israel (Heb 1:1-2). Missioners strive to be continuations of the love of God manifested personally in Jesus, and this approach brings transformation and deepened consciousness. Our discussion of the Father's role in mission carries us back to the heart of the Trinity: God is love (1 Jn 4:8), and all manifestations flow from this identity. No less than the inner life of the Trinity is founded on the dynamism of divine love. Thus, the mysterion necessarily is a loving design since it arises "from that 'fountain of love' or charity (fontalis amor) within God the Father" (AG, 2). It is imperative that missioners and evangelizers become mystics like John the Evangelist (see 1 Jn 4:7-21); nothing less can explain the love of God for a fallen world and rebellious humanity. No other motivation is ade-quate to the missionary calling--of the entire Church. Mother Teresa of Calcutta has named her congregation the Missionaries of Charity, and she never tires, of reminding her audiences that this is the fundamental vocation of all Christians. It sounds fantastic, but it is true: The love of the Trinity is personally poured into our hearts and it transforms all evangelizers into mis-sionary messengers of God's limitless love. Knowing our personal God as the font of love is the highest level of consciousness possible. Mission spiri-tuality becomes a conscious centering on Trinitarian love. This is the solid missiology-become-spirituality promoted by Vatican II. The Mission of the Son Jesus declares openly that he has been sent by his loving Father; the phrase "the Father who sent me" occurs forty-six times in the Gospel of John. And a salvific thrust is evident in the missioning of Jesus by his Father. Vatican II expresses Jesus' missioning as a reconciling presence "to establish peace or communion between sinful human beings and himself . Jesus Christ was sent into the world as a real mediator between God and men" (AG, 3). In Paul's theology, mediation and reconciliation are vital ele-ments of the mysterion (2 Co 5:19; Col 1:13; Rm 5:1)~ Jesus' continuing "Abba experience" (Kavunkal, 9-15), enabling him to faithfully accomplish his mission, has several dimensions: his coming or proceeding from the Father (noted above), his remaining with the Father (Jn 10:38; 16:32), and his eventual return to the Father (Jn 16:5; 7:33; 13:36). This means that Jesus fulfills his mission in light of a particular conscious- Apostolic Spirituality / 525 ness: continual intimacy with his Father. Luke tells us that, before making such a decisive move in his ministry as the choice of the Twelve, Jesus "went out to the mountains to pray, spending the night in communion with God" (Lk 6:12). Mission in the Jesus mode has its source, continuation, and fulfill-ment in the Abba experience. This dimension of Jesus' living of his mission provides evangelizers an inviting model for their own mission consciousness. In its holistic vision of God's design for salvation, the Council sees the Church as continuing, developing, and unfolding "the mission of Christ him-self" (AG, 5). The apostolic exhortation Evangelii Nuntiandi (13-16, 59-60) and the pastoral statement on world mission of the United States Bishops To the Ends of the Earth (25-27) also confirm mission as an ecclesial act in fidelity to Jesus. Contemporary evangelizers, cognizant of the Jesus-Church continuity, seek to live and witness as the community of Jesus' followers. They recall his promises (Mt 16:18; 28:20), but readily admit they are fragile "earthen vessels." They faithfully accept that "Christ in his mission from the Father is the fountain and source of the whole apostolate of the Church" (AA, 4). A missioner's model is "sentire cum ecclesia'" (feel and think with the Church), frankly admitting that one is "simuljustus et peccator" (concomi-tantly both upright and sinful). Who among Jesus' followers does not need a deeper consciousness of these realities? Central to the mission of Jesus is the mystery of the Incarnation: "The Son of God walked the ways of a true incarnation that he might make men sharers in the divine nature" (AG, 3). This radical identification of our broth-er Jesus with us mortals (Heb 4:15) makes us rich out of his poverty (2 Co 8:9). He became a servant (Mk 10:45) and gave his life "as a ransom for the many--that is, for all" (AG, 3). Consistently, Church Fathers .of both East and West have held that "what was not taken up [assumed] by Christ was not healed" (Abbott, 587, note 9). Thus, when Jesus took to himself our entire humanity, he healed, renewed, and saved us. In brief, incarnation is the fundamental pattern of all mission. Today evangelizers are deeply conscious of the ramifications of mission as incarnation. No missioner worthy of the name underestimates the impor-tance of indigenization and inculturation; they develop a spirituality of "depth identification," becoming as vulnerable as Jesus was in his humanity. This same pattern is the model of growth and development of all local churches (AG, 22). While it is certain that the mission of Jesus is initiated at the Incarnation, his baptism by John in the Jordan is an act of public commitment and conse-cration to mission. Jesus pursues his ministry; though it will encounter grow- 526 / Review for Religious, July-August 1991 ing opposition and lead to the human disaster of Calvary, he will not betray his commitment. Note that Matthew, Mark, and Luke all juxtapose Jesus' baptism and the triple temptation in the wilderness. The tactic of Satan is to subvert Jesus with possessions, pride, and power; at the core, all Satan's promises tempt Jesus to renege on his dedication to mission. The more conscious an evange-lizer becomes of the struggle involved in mission faithfulness, the closer he will be drawn to Jesus. "who in every respect has been tempted as we are, yet without sin." The missioner will constantly and with confidence "approach the throne of grace to receive mercy and favor and to find help in time of need" (Heb 4:15-16). Instructive for the Church and her evangelizers is an appreciation of the continual action of the Spirit in the life of Jesus. The creed affirms that he was conceived "by the power of the Holy Spirit." The same Spirit descends on Jesus at the moment of his baptism (Mt 3:17); he is led by the Spirit to the desert (Mt 4:1); he returns to Galilee in the power of the Spirit (Lk 4:14); he begins his preaching mission at Nazareth asserting that "the Spirit of the Lord is upon me" (Lk 4:18). As Jesus was empowered by the Spirit, he sends forth his own disciples saying: "Receive the Holy Spirit" (Jn 20:22). Peter (Ac 4:8), Paul (Ac 9:17), Stephen (Ac 6:5; 7:55), and those who listened to their preaching (Ac 10:44) were all filled with the Spirit. In fact, the entire nascent Church brims with the Spirit's presence (Ac 2:4), and thus the community increases while it enjoys the consolation of the befriending Spirit (Ac 9:31). Jesus, his disci-ples, and likew.ise today's evangelizers all are in mission through the mar-velous action of the Spirit (Kroeger-A, 3- 12). Concretely in the practical order, Jesus carries out his mission through evangelization--proclaimiog the GoodNews of the Kingdom. The first words that Mark places on Jesus' lips are centered on this very theme (Mk 1"15). Luke also portrays Jesus' mission as focused on glad tidings to the "little ones of this world" (Lk 4:18-19). As Paul VI has noted, this theme "sums up the whole mission of Jesus" (EN, 6). Jesus could not be impeded in his ministry: "I must announce the good news of the reign of God, because that is why I was sent" (Lk 4:43). Contemporary evangelizers, reflecting on the urgency and scope of Jesus' kingdom proclamation, will find themselves imitating Jesus' ministry as he lived it in silence, in action, in dialogue, in teaching, and in prayer. Yes, the Good News of the Kingdom for Jesus means an integral, holistic approach to evangelization--because all dimensions of the total gospel are expressions of his enduring love (Jn 13:1). Apostolic Spirituality / 527 Jesus' entire life, from the Incarnation to the Ascension, was a procla-mation. All he said and did were a testimony to the Father's loving design (Jn 3:31-35; 7:16; 8:38; 14:24). Jesus existed on nothing else; his "suste-nance/ food/meat" was to do the will and work of the one who sent him (Jn 4:34). In everything Jesus was faithful to the Father. Reflective, insightful evangelizers interiorize the fidelity mind-set of Jesus (Ph 2:5); they also imitate St. Paul in his concern for faithful transmis-sion of the message of Jesus preserved by the Church (1 Co 15:3, 11). In prayer and meditation missioners refocus themselves on Jesus and his king-dom, and often this demands setting aside personal opinions and ambitions. Mother Teresa of Calcutta notes that Jesus does not always call us to be suc-cessful, but he always invites us to be faithful. This fidelity to Jesus and his message should not be interpreted in too narrow a sense. As announcers of Good News, we consciously interiorize Jesus' gospel values; however, we seek to transmit them to humanity in all its cultural, social, religious, and politico-economic diversity. Certainly, this is a fantastic challenge; it is central to contemporary evangelization. Paul VI expressed it wisely and poignantly: "This fidelity both to a message whose servants we are and to the people to whom we must transmit it living and intact is central axis of evangelization" (EN, 4). Lifestyle is key in any vision of evangelization. For our contemporaries, who willingly listen only to witnesses (not theoreticians), the missioner's authenticity and transparency are generally the first elements in evangeliza-tion; wordless witness is already a silent, powerful, and effective proclama-tion. It is an initial act of evangelization (EN, 21, 41). Jesus himself adopted a particular, concrete lifestyle. His mind-set was fidelity and obedience to his Father; his outward manner manifested the lived values of poverty, total dedication, persecution, apparent failure. The Church and her evangelizers "must walk the same road which Christ walked, a road of poverty and obedience, of service and self-sacrifice to the death" (AG, 5). Bluntly, there is no authentic Christian mission without the cross and all its surprises, foolishness, and scandal (1 Co 1:18-25). True mission is always signed by the cross, and without it we cannot be Jesus' disciples. The evan-gelizer is always generous in bearing a personal share of the hardships which the gospel entails (2 Tm 1:8). Constantly the Christian disciple is measuring his life and apostolate against the lifestyle of Jesus and the patterns of the gospel. Sustained prayerful reflection and an ever deepening consciousness of one's personal relationship with the Trinity are the unique way of interior-izing the paradox of the cross and the power of the resurrection. 528 / Review for Religious, July-August 1991 An anonymous poet, speaking of the centrality of the Incarnation and Redemption in Christianity, noted that there are no definitions in God's dic-tionary for these terms. One must search for the meaning of Bethlehem and Calvary under another category. Their significance is to be found only when one reads how God defines love. Indeed, God's loving plan of salvation is a message of hope for all peo-ples. It is universal and should be preached and witnessed "to the ends of the earth." To spread this universal message demands great dedication and faith, as seen in the practical advice that Paul gave to Timothy (2 Tm 4:1-5). The evangelizer, conscious of his role in the actualization of the mysteri-on, will surrender enthusiastically to the invitation of Jesus: Come and fol-low me in my mission. This conscious surrender will open his eyes to perceive, not so much what his efforts are accomplishing, but how Father, Son, and Spirit are working fruitfully in and through his life. With this vision, contemplation and actibn harmoniously blend and sustain one anoth-er; the evangelizer experiences living the mysterion. Eventually, all will be recapitulated in Christ and God will be
The Situation In The Middle East Report Of The Secretary-General On The Implementation Of Security Council Resolutions 2139 (2014), 2165 (2014), 2191 (2014), 2258 (2015), 2332 (2016) And 2393 (2017) ; United Nations S/PV.8201 Security Council Seventy-third year 8201st meeting Monday, 12 March 2018, 11 a.m. New York Provisional President: Mr. Van Oosterom. . (Netherlands) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Ma Zhaoxu Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Umarov Kuwait. . Mr. Alotaibi Peru. . Mr. Meza-Cuadra Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Mr. Allen United States of America. . Mrs. Haley Agenda The situation in the Middle East This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-06756 (E) *1806756* S/PV.8201 The situation in the Middle East 12/03/2018 2/23 18-06756 The meeting was called to order at 11.15 a.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East The President: In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representative of the Syrian Arab Republic to participate in this meeting. The Security Council will now begin its consideration of the item on its agenda. I would like to warmly welcome the Secretary- General, His Excellency Mr. António Guterres, and to give him the floor. The Secretary-General: I am here to report on the implementation of resolution 2401 (2018), which the Council adopted unanimously on 24 February. But I am keenly aware that I am doing so just as the bloodletting in Syria enters its eighth year. I would like to highlight just one stark fact on this grimmest of anniversaries, which is that in 2017, more children were killed in Syria than in any other year since the war began. I am deeply saddened by the immense loss and cascading suffering of the Syrian people. And I am deeply disappointed by all those who, year after year, by action or inaction, design or indifference, have allowed this to happen. My grief and frustration are compounded by all that I know of the people of Syria. As United Nations High Commissioner for Refugees in the aftermath of the Iraq war, I saw the remarkable hospitality of the Syrian people in hosting 1.5 million Iraqi refugees — not in camps, but in their communities across the country. Syria was a place where refugees could live in security as they tried to rebuild their lives and raise their families. Today, so many of those generous Syrians who shared so much have themselves been forced from their homes, becoming refugees or internally displaced. In neighbouring countries — whose enormous hospitality I have also witnessed, but who are burdened by overwhelming needs — the vast majority of Syrian refugees live below the poverty line. Many of the Syrians who journeyed even farther from home in search of safety have found the doors that they once opened to others in need shut in their faces. A country known for its ancient civilization and a people known for their rich diversity have been betrayed, and Syria is bleeding inside and out. There should be one agenda only for all of us — ending the suffering of the Syrian people and finding a political solution to the conflict. And the Council has a particular responsibility in that regard. Let me now turn to the implementation of resolution 2401 (2018) and the issue of the compliance of all the relevant parties in Syria. I do so with a caveat. The United Nations is following developments closely, but we do not have the full picture, owing to our limited presence and restricted access on the ground. Resolution 2401 (2018) demands that all parties "cease hostilities without delay, and engage immediately to ensure full and comprehensive implementation . for a durable humanitarian pause for at least 30 consecutive days throughout Syria", while still countering Da'esh and other groups designated as terrorists by the Council. It is true that in some areas, such as Deir ez-Zor and Douma, where there has been a recent ceasefire that I will address later, the conflict is diminishing in intensity. Yet there has been no cessation of hostilities. Violence continues in eastern Ghouta and beyond, including in Afrin, parts of Idlib and into Damascus and its suburbs. In eastern Ghouta in particular, the air strikes, shelling and ground offensives have intensified since the resolution's adoption and have claimed hundreds of civilian lives. Some reports even put the toll at more than 1,000. The resolution further demands the enabling of "the safe, unimpeded and sustained delivery of humanitarian aid and services". Despite some limited convoy deliveries, the provision of humanitarian aid and services has been neither safe, unimpeded or sustained. The resolution calls on "all parties to immediately lift the sieges of populated areas, including in eastern Ghouta, Yarmouk, Fo'ah and Kafraya". No sieges have been lifted. The resolution demands medical evacuations of the critically sick and wounded. To our knowledge, not one critically sick or wounded person has so far been evacuated. But I will come back to that later in relation to a recent announcement. The resolution reiterates its demand "reminding in particular the Syrian authorities, that all parties immediately comply with their obligations under international law, including international human rights law, as applicable, and international humanitarian law, including the protection of civilians". And I remind all involved that even efforts to combat groups identified as terrorists by the Council do not supersede those obligations. Yet we 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 3/23 see egregious violations, indiscriminate attacks and a failure to protect civilians and civilian infrastructure. Since the adoption of resolution 2401 (2018), my Special Envoy Staffan de Mistura and I have been focused on helping to create the conditions for a cessation of hostilities in eastern Ghouta, where, as I said to the Council two weeks ago, people have been living in a hell on Earth (see S/PV.8185). As the Special Envoy told the Council a few days ago, eastern Ghouta is the most urgent situation, because it is where we have the clearest potential to try to support the de-escalation in concrete ways, and because we have been concretely approached. On 26 February, the Russian Federation announced a five-hour daily humanitarian pause in eastern Ghouta. I will speak to that later in my remarks. On 27 February, the President of the Security Council and I received a letter from the Syrian National Committee conveying another letter from the three armed opposition groups in eastern Ghouta — Jaysh Al-Islam, Faylaq Al-Rahman and Ahrar Al-Sham. They expressed their commitment "to the full implementation of the relevant Security Council resolutions, especially resolution 2401 (2018)", and to expelling from eastern Ghouta "the armed groups of Hayat Tahrir Al-Sham, the Al-Nusra Front and Al-Qaida and all of those belonging to them". They also promised to ensure humanitarian access and the facilitation of the work of United Nations agencies. On receiving the letter, the Office of the Special Envoy opened channels with all three groups, inside and outside the enclave. The respective commanders issued further letters, expressing the groups' readiness to negotiate with the Russian Federation in Geneva. In parallel, both I and my Special Envoy engaged with the relevant authorities of the Russian Federation. My team on the ground did likewise, and also engaged with the Government of Syria. We offered the good offices of the United Nations to facilitate and observe any meeting between the representatives of the armed opposition groups, the Syrian Government and the Russian Federation. Despite our best efforts over the course of a few days, it was not possible to schedule any meeting. Meanwhile, on 6 March, the Syrian Government addressed a letter to me and to the President of the Security Council. That letter stated that Syria positively welcomed resolution 2401 (2018), as it "stresses firm commitment to the Syrian State's sovereignty, independence and territorial integrity in accordance with the provisions of the United Nations Charter and calls for implementing a humanitarian truce across Syria to ensure a safe, sustainable and unhindered access of humanitarian aid." That same day, my Special Envoy informed the Russian Federation of his intention to invite the three armed opposition groups to a meeting with the Russian Federation in Geneva three days later. On 7 March, his interlocutors replied that they did not think a meeting in Geneva was the best option and were pursuing contacts on the ground with the relevant armed opposition groups. As those diplomatic efforts were taking place, fighting went on. The Syrian Government and its allies intensified air strikes and launched a ground offensive, progressively gaining control of parts of eastern Ghouta from about 10 per cent of the enclave on 3 March to more than 60 per cent today. The offensive initially took place in less populated areas, steadily moving to urban centres and forcing large-scale displacement. In the follow up to the efforts I have described, it was possible on 8 and 10 March to convene two meetings between Russian officials and Jaysh Al-Islam in the outskirts of eastern Ghouta, with the United Nations as an observer. In those meetings, progress was made in relation to the removal of a number of members of the Al-Nusra Front, as well as other aspects, including the potential for a ceasefire and improved humanitarian access. The first group of Al-Nusra Front fighters and their families were since evacuated from eastern Ghouta. Nevertheless, it has not been possible to facilitate contact between the Russian authorities and Faylak Al-Rahman. The group insisted that the meeting take place in Geneva. The Russian Federation insisted that the meeting take place on the ground. On 10 March, Government forces intensified their offensive, capturing the city of Misraba in a movement aiming at dividing the enclave into three separate areas. On the evening of that same day, the Russian Federation informed the United Nations that a unilateral ceasefire would take place at midnight, in relation to Jaysh Al-Islam in Douma. It was agreed that a meeting would be held on 11 March with the facilitation of the United Nations. On that day, with the ceasefire between the Government S/PV.8201 The situation in the Middle East 12/03/2018 4/23 18-06756 and Jaysh Al-Islam forces largely holding in Douma, the meeting took place, followed by a meeting today. As I speak to the Council now, I have not yet received a full report on the results of today's meeting. But I was informed by our people in Damascus as I was entering the Chamber that there has been progress with regard to civilian evacuations and humanitarian aid. Furthermore, I take note of a statement issued today by Jaysh Al-Islam: "[i] n the context of Security Council resolutions 2254 (2015) and 2401 (2018), an agreement was reached with the Russian side through the United Nations for a humanitarian medical evacuation of the wounded for treatment outside of eastern Ghouta." We are also hearing reports of tentative initiatives, both by tribal leaders and the Russian Federation, for contact with other groups on the ground. I wish to underscore the urgency of seeing medical evacuations, civilian protection and full, sustained and unimpeded humanitarian access as soon as possible. Meanwhile, attacks on other parts of eastern Ghouta continue, with the enclave now split into three separate pockets. During this whole period, the shelling from eastern Ghouta to Damascus was also ongoing, causing dozens of civilian deaths and injuries, with some reports putting the number close to 100. My Special Envoy and I have remained apprised at each step of the diplomatic engagement, offering support and guidance to ensure the implementation in letter and spirit of the resolution. In short, as my Special Envoy has said to the Council, we are leaving no stone unturned in trying to bring all major stakeholders to the table and contribute in a concrete fashion to find a sustainable solution for the implementation of resolution 2401 (2018). As the situation continues to unfold, the Turkish offensive in Afrin — pursued with armed opposition group allies — intensified with air strikes and ground advances against Partiya Yekitiya Demokrat/People's Protection Units fighters, reinforced, in turn, by elements coming from eastern Syria, where they were combating Da'esh. Pro-Syrian Government forces have also deployed inside of Afrin. The fighting resulted in significant civilian displacement, with reports of numerous casualties and damage to infrastructure. With the cooperation of Syrian armed opposition groups, Turkish forces established a so-called buffer zone inside Syrian territory, linking northern rural Aleppo and Idlib, and surrounding Afrin from three sides. The offensive is now pushing ever closer towards the city, with its large civilian population. Allow me to now turn to our efforts to address the humanitarian crisis. When resolution 2401 (2018) was adopted, the United Nations and its humanitarian partners stood ready to deliver. Plans were in place for multiple convoys each week to agreed-upon locations, in response to independently assessed needs. Unfortunately, the actual delivery did not match our plan. Let me describe what it was possible to do in the past two weeks. On 1 March, humanitarian organizations delivered assistance to some 50,000 people in the hard-to-reach areas of Afrin and Tell Rifaat, north of Aleppo. On 4 March, a convoy of 19 trucks organized by the United Nations, the Syrian Arab Red Crescent and partners reached Dar Kabira, in northern Homs. It provided assistance to 33,500 people of the requested 40,250. However, the Government of Syria did not allow the delivery of life-saving medicines, such as insulin, nor key items, including solar lamps, syringes and paediatric scales. As I mentioned earlier, in eastern Ghouta, the Russian Federation unilaterally announced a daily five-hour humanitarian pause in the fighting, starting from 27 February, to prevent civilian victims and to enable civilians to leave the enclave. In reality, few civilians left. On the one hand, sufficient protection standards were not in place for voluntary movement. Moreover, armed groups prevented others from leaving. In that context, even though the five-hour window was insufficient to enable the safe, unimpeded and sustained delivery of humanitarian aid and services, as demanded in the resolution, on 5 March the United Nations sent an inter-agency convoy of 46 trucks to Douma, in eastern Ghouta, with food for 27,500 people, along with health and nutrition supplies. Yet those 27,500 represented only a third of the requested beneficiaries, all in desperate need. And most of the health supplies were removed by the Syrian authorities, including basic medicines, dialysis treatments and trauma and surgical materials, such as burn dressings and adrenaline, despite the provisions of paragraph 8 of resolution 2401 (2018). According to the World Health Organization, only about 30 per cent of medical supplies in the convoy 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 5/23 were allowed in. United Nations personnel from the Office for the Coordination of Humanitarian Affairs accompanying the convoy were also denied access to eastern Ghouta. Violence rendered the operation extremely perilous, despite prior assurances from the parties to the conflict. The insecurity forced the team to reluctantly halt unloading and to return to Damascus with a large share of the food aid still on the trucks. On 9 March, a convoy of 13 trucks reached Douma, delivering the remaining food assistance that could not be offloaded four days earlier. Once again, shelling occurred nearby, despite assurances having been provided by all parties. In those difficult circumstances, I commend the valiant humanitarian workers risking their lives to provide assistance and protection to people in need. But we are obviously far from safe, unimpeded and sustained delivery of humanitarian aid, as demanded in resolution 2401 (2018), as well as other relevant Security Council resolutions. And so the humanitarian and human rights situation is becoming more desperate by the day. In Douma, relief workers who reached the city last week described conditions as shocking and overwhelming. People are sheltering in overcrowded basements. Access to food, water and sanitation is limited. In relation to Douma, we have a convoy ready that I hope will be allowed to proceed in the coming days, especially after the results of today's meeting. As in all conflict settings, the specific needs of women are not receiving sufficient attention, including access to safe spaces, critical health services, medicine and baby formula for their children. In eastern Ghouta, health partners on the ground advise that more than 1,000 people are in urgent need of medical evacuation. The United Nations is ready to support these medical evacuations, in cooperation with the Syrian Arab Red Crescent and other partners. A prioritized list of those in greatest need, mostly children, has been shared with the Syrian authorities. I urge a positive response, hoping that today's meeting will allow these actions to take place in the immediate future. The Syrian Arab Red Crescent has announced its intention to send a relief convoy to Afrin as soon as security conditions allows. A United Nations humanitarian mission is awaiting Government authorization to immediately deploy to Raqqa for assessments of security and needs. There are also new disturbing allegations of the use of chlorine gas. Even if we cannot verify them, we cannot ignore them. I continue to urge the Council to find unity on this issue. Having said what I said, I believe that despite all the difficulties, lack of trust, mutual suspicions and cold calculations, it should be possible to implement resolution 2401 (2018). It should be possible to have a cessation of hostilities. It should be possible to deliver aid. It should be possible to evacuate the sick and wounded. It should be possible to lift the sieges. It should be possible to accelerate humanitarian mine action throughout Syria. It should also be possible to remove Security Council-listed terrorist fighters from conflict zones without massive and indiscriminate attacks against civilians and civilian infrastructure. We cannot give up, for the sake of the Syrian people. I appeal to all parties to ensure the full implementation of resolution 2401 (2018) throughout the whole of Syrian territory. The United Nations is ready to assist in any effort to make that happen. I call on all States with influence to exercise it in support of the efforts of the United Nations and the implementation of the resolution. I hope that this week's Astana ministerial meeting, which will gather the guarantors of de-escalation, will concretely restore de-escalation arrangements, and take real steps on detainees, abductees and missing persons. The dramatic situation I have described — the calamity across the country, the rivalries, the cynicism, the cruelty — highlight the need for a political solution. My Special Envoy continues to work towards the full implementation of resolution 2254 (2015). On Thursday, the conflict will enter its eighth year. I refuse to lose my hope to see Syria rising from the ashes. To see a united, democratic Syria able to avoid fragmentation and sectarianism and with its sovereignty and territorial integrity respected, and to see a Syrian people able to freely decide their future and choose their political leadership. The President: I thank the Secretary-General for his briefing. I now give the floor to those Council members who wish to make statements. Recalling the Security Council's latest note 507 on its working methods (S/2017/507), I wish to encourage all participants, both members and non-members of the Council, to deliver their statements in five minutes or less. S/PV.8201 The situation in the Middle East 12/03/2018 6/23 18-06756 Mr. Alotaibi (Kuwait) (spoke in Arabic): I deliver this speech today on behalf of Kuwait and Sweden. At the outset I would like to thank you, Mr. President, for convening this meeting at the request of the delegations of Kuwait and Sweden, pursuant to resolution 2401 (2018). I also thank Secretary-General António Guterres for his presence here today and for his briefing about the implementation of this resolution. Fifteen days have passed since the Security Council's unanimous adoption of resolution 2401 (2018), which demands that all parties implement a 30-day ceasefire throughout Syria without delay in order to deliver humanitarian assistance to those in need and to end the siege of residential areas. It is with great regret that we continue to witness a clear failure to implement the resolution's provisions while military operations across Syria continue to prevent humanitarian and medical assistance, particularly in eastern Ghouta and specifically on the part of the Syrian authorities. This has prevented United Nations teams and their humanitarian partners from safely providing humanitarian assistance to eastern Ghouta, which has been a primary locus among Syrian areas in need of assistance ever since its siege began in 2013, and which is home to about 400,000 people. In this regard, we would like to make a number of observations, as follows. First, we have followed with deep concern the inability of the United Nations and its humanitarian partners to enter the besieged areas, and the obstacles and impediments that they have faced during their operations in some areas. In that regard, we would refer to events in Douma, eastern Ghouta, on 5 March, which proved to be the deadliest day since the adoption of resolution 2401 (2018), with at least 100 people having been killed on that day alone. On that day, the hopes of civilians hinged on receiving lifesaving humanitarian aid, and we looked forward to that first positive initiative reaching 90,000 people in need of assistance in eastern Ghouta. However, what happened was that the number of beneficiaries dropped to less than half due to the Syrian authorities having removed necessary medical supplies from the convoy's load without clear justification, despite the fact that they had been given prior notification, based on standard operating procedures, of the entirety of the humanitarian convoy's content. It is also a matter of deep concern that convoys administered by the United Nations and its partners were compelled to cease their operations before completely unloading their cargo due to continued aerial bombardment on Douma. We demand that the Syrian authorities give immediate permission for two convoys per week to eastern Ghouta and other destinations, at the request of the United Nations. We call on all parties to provide appropriate security guarantees for these convoys and to permit United Nations staff to accompany the convoys. In this regard, we reaffirm the need for all parties, in particular the Syrian authorities, to assume their responsibilities to protect all humanitarian workers, including United Nations agencies and their relevant partners. We welcome the entry of the remaining humanitarian convoys provided by the Red Cross and the World Food Program into Douma on 9 March to deliver the remaining food assistance. This was the second time such convoys had been allowed to enter Douma in one week. There is a need to build on this so as to increase the number of weekly convoys to eastern Ghouta in a sustainable manner. Secondly, we reiterate the Council's demand for immediate unconditional medical evacuations based on medical need, starting this week, and we call on the Syrian authorities to give permission and work with the United Nations and its implementing partners to that end. Thirdly, the continued fighting in eastern Ghouta, particularly the incessant air strikes, prompts us to again call specifically on the Syrian authorities to comply with the provisions of the resolution and of international law in order to facilitate humanitarian assistance to reach those in need. We believe that a daily five-hour truce in eastern Ghouta does not support the implementation of resolution 2401 (2018). Fourthly, the United Nations has confirmed that the number of combatants associated with terrorist groups designated by the Security Council in eastern Ghouta does not exceed 350. We cannot accept continued military operations under the pretext of combating terrorism when they effectively prevent the delivery of humanitarian assistance, contrary to the requirements of the resolution. Resolution 2401 (2018), which was adopted unanimously, took effect immediately and is applicable to all parties. In that regard, we note the willingness of certain opposition groups in eastern Ghouta to abide by the provisions of the resolution and to expel terrorist groups designated by the Security Council. We express our support for the 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 7/23 efforts of the Special Envoy of the Secretary-General, Mr. Staffan de Mistura, to operationalize this matter without delay. Fifthly, listening to the Secretary-General's briefing today on the status of the implementation of resolution 2401 (2018) constitutes one of the monitoring tools included in the resolution. But the main mechanisms remain the existing ceasefire agreements between the parties to the conflict, most notably the Astana accord with Russia, Turkey and Iran as its guarantors, and the agreement supervised by the United States and the Russian Federation that emanated from the International Syria Support Group. The resolution stresses the need to activate those agreements in order to reach a 30- day ceasefire aimed at allowing sustainable access to humanitarian assistance in all regions in Syria. We call again on the parties to those agreements to redouble their efforts in order to implement the provisions of resolution 2401 (2018). The unanimous position that the Security Council conveyed to the Syrian people and to the world by adopting resolution 2401 (2018) on 24 February must be built on in a speedy and effective manner, especially as the resolution is primarily of a humanitarian nature. There is a collective responsibility on us as members of the Security Council, specifically on influential parties, to maintain our credibility before the world and work to implement the provisions of resolution 2401 (2018). We would like here to stress that the provisions of the resolution are valid even after 30 days from the date of its adoption. We affirm our full commitment to continue to closely follow the status of the implementation of the resolution in the Council monthly reports. We will spare no effort to make progress on its implementation. This month marks the beginning of the eighth year of the conflict in Syria. Sadly, there is still a need for the violence to cease, for sustained humanitarian access through weekly cross-line convoys, for medical evacuations, for the protection of civilians and hospitals and for lifting the siege. We cannot let the Syrian people down, and we will continue to strive to implement the joint demands that we have set out. Finally, we recall that the lack of a political settlement to the conflict in Syria based on resolution 2254 (2015) will lead to further deterioration of the humanitarian situation. Mrs. Haley (United States of America): I would like to congratulate the Netherlands and your team, Mr. President, on having assumed the presidency of the Security Council for this month. I also want to thank Secretary-General Guterres for his briefing and for all of his efforts on behalf of peace in Syria Sixteen days ago, we sat around the negotiating table with our Security Council colleagues and agreed to a 30-day ceasefire in the brutal bombardment of civilians in Syria. The negotiations were long and difficult. Every minute we delayed meant more innocent people were killed. But the Russian delegation stalled and drew out the talks. They had conditions they insisted on before they would allow the killing to stop. The United States was reluctant to accept those conditions. But, in order to stop the killing in Syria, we accepted them. We attempted to work with Russia in good faith to end the violence in Syria. As a result, 16 days ago we came to an agreement. Russia cast its vote in favour of the agreement (see S/PV.8188). With that vote Russia promised its support for a 30-day cease-fire, as did the rest of the members of the security Council. With that vote Russia said that it too wanted to create the conditions for food and medicine to reach starving Syrian families. With that vote Russia told us it would use its influence with the Syrian regime to silence the guns in Syria. It told us that the Russians would themselves honour the ceasefire they voted to demand. With that vote Russia made a commitment to us, to the Syrian people and to the world — a commitment to stop the killing in Syria. Today we know that the Russians did not keep their commitment. Today we see their actions do not match those commitments, as bombs continue dropping on the children of eastern Ghouta. Today we must ask whether Russia can no longer influence the Al-Assad regime to stop the horrific destruction of hospitals, medical clinics and ambulances and to stop dropping chemical weapons on villages. Has the situation in Syria reversed, and Russia is now the tool of Al-Assad — or worse, Iran? We must ask those questions because we know the Russians themselves have continued their own bombing. In the first four days following the ceasefire, Russian military aircraft conducted at least 20 daily bombing missions in Damascus and eastern Ghouta. The Russians negotiated the wording of the ceasefire down to the commas and the periods. They voted for the S/PV.8201 The situation in the Middle East 12/03/2018 8/23 18-06756 ceasefire. And they immediately disregarded it. In the past 16 days, over 500 civilians have died. Some reports put the death toll even higher. That is unacceptable. Thousands of Syrians are in desperate need of medical care. But none of the United Nations list has been evacuated. We have heard the conversations are ongoing with the regime to medically evacuate 25 people in the coming weeks. While those civilians should be rushed to medical care, we ask why it took so long. When will the more than 1,000 identified medical cases be evacuated? There have been almost no deliveries of medicine or surgical equipment, because the Al-Assad regime remove them from the United Nations humanitarian convoys. The convoy that made it to eastern Ghouta on 5 March had to navigate around constant regime airstrikes. The bombing was so severe that the United Nations could barely unload the food the trucks were carrying. And in the past 16 days, there have been three separate allegations of chlorine-gas attacks. This is no ceasefire. This is the Al-Assad regime, Iran and Russia continuing to wage war against their political opponents. And there is another reason we know the Syrians and Russians never intended to implement the ceasefire: they planned for it. Over the past two weeks, the Russian and Syrian regimes have been busy labelling every opposition group in eastern Ghouta a "terrorist group". Why? So they can exploit a provision in the ceasefire resolution (resolution 2401 (2018)) that allows for military operations against the Islamic State in Iraq and Syria and Al-Qaida. There are terrorists in Syria, but the Russian and Syrian regimes label anyone as terrorists who resist their absolute control. In the eyes of Russia, Iran and Al-Assad, the neighbourhoods of eastern Ghouta are full of terrorists. The hospitals are full of terrorists. The schools are full of terrorists. The Syrian and Russian regimes insist that they are targeting terrorists, but their bombs and artillery continue to fall on hospitals and schools and on innocent civilians. They have deliberately and with premeditation exploited a loophole they negotiated in the ceasefire to continue starving and pummelling hundreds of thousands of innocent Syrian civilians. They have made a mockery of this process and this institution. For the sake of the Syrian people and the integrity of the Council, we must respond and take action. During the negotiations, the United States put all parties on notice that we needed to act if the ceasefire was not honoured. Members of the Security Council agreed. Now that day has come. The ceasefire has failed. The situation of the civilians in eastern Ghouta is dire. The United States is acting. We have drafted a new ceasefire draft resolution that provides no room for evasion. It is simple, straightforward and binding. It will take effect immediately upon adoption by the Council. It contains no counter-terrorism loopholes for Al-Assad, Iran and the Russians to hide behind. And it focuses on the area the Secretary-General has identified and that the world can see holds the greatest urgency for the lives of innocent civilians, that is, Damascus city and eastern Ghouta. If Russia, Iran and Al-Assad cannot agree to stop the bombing in that limited part of Syria for that limited amount of time, they will not agree to anything that is worthwhile. If they will not keep their word once they have agreed to a ceasefire, then how can we trust them? In the end, that is what makes the work of the Council possible: trust. If we cannot count on the members of the Council to honour their agreements, we cannot accomplish anything. If we cannot act when children are dying, we have no business being here. If we cannot save families that have not seen the sun for weeks because they have been hiding underground to escape barrel bombs, then the Security Council is as impotent as its worst critics say it is. Almost a year ago in the aftermath of the Syrian regime sarin gas attack on Khan Shaykhoun, the United States offered a warning to the Council. We said that when the international community consistently fails to act, there are times when States are compelled to take their own action. The Security Council failed to act, and the United States successfully struck the air base from which Al-Assad had launched his chemical attack. We repeat that warning today. We welcome all nations that will work together to finally provide relief for the Syrian people, and we support the United Nations political process that seeks to end the war in Syria. However, we also warn that any nation that is determined to impose its will through chemical attacks and inflicting human suffering, most especially the outlaw Syrian regime, the United States remains prepared to act if we must. It is not the path we prefer, but it is a path we have demonstrated we will take. We are prepared to take it again. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 9/23 Mr. Allen (United Kingdom): I thank the Secretary-General for his briefing and, through him, may I thank all of those trying to supply the desperately needed humanitarian response on the ground. They are indeed valiant. Sixteen days ago, the Security Council unanimously adopted resolution 2401 (2018). We did so because we and the world were sickened by the slaughter of innocents in Syria, particularly in eastern Ghouta. Russia used every tactic in its playbook to weaken the resolution and buy time for its ally, the Al-Assad regime, to bomb indiscriminately. But when it raises its hand in support, we hope that Russia and its clients would keep their word and implement the resolution. Sadly, as the Secretary-General's briefing has made clear, our resolution has not been implemented. What has happened? First, has there been a ceasefire? No. The violence continues and civilian deaths continue to rise. In those 16 days, 607 people have reportedly been killed, including 99 children and 79 women. The opposition armed groups committed to implementing resolution 2401 (2018) in full, but the Al-Assad regime's air strikes continue. Despite voting for a ceasefire, between 24 and 28 February, Russian military aircraft conducted 20 bombing missions in eastern Ghouta and Damascus every day. Russia has failed to confirm that it is only conducting air strikes against groups that are listed as terrorist groups by the Council. During the so-called daily humanitarian pause, over 56 air strikes hit eastern Ghouta between 27 February and 7 March, including at least six air strikes by Russian aircraft, according to monitors on the ground. Let us recall that only last year Russia declared the whole area to be a de-escalation zone. It has claimed that its bombardments are about fighting terrorists. That is manifestly not the case. There is one terrorist group recognized by the Security Council in eastern Ghouta, which accounts for less than not even 1 per cent of the population of the enclave. The other fighters are members of the opposition armed groups, which Russia has itself invited to the Astana meetings. Those groups have written stating their readiness to expel Al-Nusra Front from the enclave. Instead, Russia bombs them, undermining the political process that it is a part of. We are pleased that the members of the High Negotiations Committee of the Syrian opposition will be able to discuss the situation in Syria with Council members later today. I repeat my consistent condemnation of attacks against Damascus. What about our resolution's second demand, that is, safe, unimpeded and sustained access for humanitarian convoys, including medical and surgical supplies? Only one convoy has been able to enter besieged eastern Ghouta in the past 16 days, in two movements following shelling. They delivered supplies for 27,500 people — a fraction of the 400,000 civilians besieged in eastern Ghouta. What is stopping the aid from getting to the people that so desperately need it? Again, it is the regime. The ongoing violence that it perpetrates is an important factor, and its failure to grant access is another. On 5 March, the regime removed nearly 70 per cent of the medical supplies from a humanitarian convoy destined for 90,000 people. That happened at a time when the Office for the Coordination of Humanitarian Affairs is warning that malnutrition and disease are so prevalent that people will soon die from hunger and sickness even more than from air strikes. Finally, have there been any medical evacuations for the approximately 1,000 people who need them? Not a single one. Again, it is the regime that will not permit its civilians to reach urgently needed medical care. Some may point to an aid convoy or an announced pause in air strikes as a sign of improvement, and claim that those actions implement the resolution. They do not. Our resolution was clear: a ceasefire without delay, humanitarian access and medical evacuations. None have happened. Instead, the truth is that the regime will continue to pound eastern Ghouta until it has a complete military victory there, and Russia will continue to protect its ally, whatever the cost to the people of Syria and its own reputation. As we sit here, watching Al-Assad inscribing eastern Ghouta, again, on the roll call of atrocities and war crimes that he has committed over the eight years of the bloody conflict, let me say clearly that there will be future accountability for those crimes, and Russia's role, bombing alongside him and protecting him from accountability, will never be forgotten. There is still time. If Russia is able to announce a five-hour ceasefire, it can announce a full ceasefire. If it can get one aid convoy through, it can get more through. I urge Russia to give its unconditional support to resolution 2401 (2018) and a ceasefire to enable the delivery of humanitarian S/PV.8201 The situation in the Middle East 12/03/2018 10/23 18-06756 assistance, respect international humanitarian law and protect civilians. Mr. Delattre (France) (spoke in French): I would first like to thank the Secretary-General for his strong and particularly enlightening briefing, as well as for his personal commitment, in addition to that of the staff of the Secretariat and Mr. Staffan de Mistura, to spare no effort in implementing resolution 2401 (2018). Allow me, on behalf of France, to especially commend the United Nations teams and all the humanitarian actors working under extremely difficult conditions in Syria. Two weeks ago, we unanimously adopted a text calling for an immediate cessation of hostilities of at least 30 days, sustained and unimpeded humanitarian access and medical evacuations in Syria. I would remind those present that those demands apply to the whole of Syria and all parties. We negotiated the text together for several weeks and, I repeat, unanimously adopted it. Each member of the Council around this table has therefore endorsed the content by deciding to assume responsibility. That responsibility fell particularly on Russia, as a permanent member that voted for resolution 2401 (2018), sponsor of the Astana talks and a Power engaged in the Syrian situation, as it claims to be. We had agreed to a clause to meet 15 days later to review its implementation. The Secretary-General has just provided us with a very clear picture of that. Since 24 February, civilian casualties have continued to climb into the hundreds every week. The regime is pursuing, in defiance of its people and the Council, an air and land offensive that it has never intended to halt, with the support of Russia and Iran. However, let us not be deceived that civilians are not the "collateral victims" of those military operations. Rather, they are themselves being targeted by the regime, deliberately and methodically to starve and rape, destroy their health centres, kill and sow terror and death. The hell on Earth experienced by eastern Ghouta is not just the effect of the regime's policy; it is the very purpose of the regime's murderous madness, with its daily tally of war crimes and crimes against humanity, for which the regime will have to answer. Let us call a spade a spade: Who can stop the Syrian regime? Everyone knows that, apart from a military operation, it is Russia that is in the best position to do so today. It is therefore legitimate that today, more than ever before, everyone looks expectantly towards Russia, which has so far been unwilling, or unable, to exert sufficient pressure on the regime. Two weeks after the adoption of resolution 2401 (2018), we are here in the Chamber to face the facts. First, what has happened since the adoption of resolution 2401 (2018)? In the light of the inexorable worsening of the humanitarian situation in eastern Ghouta, the Security Council has rallied around a cessation of hostilities and made every effort to seek consensus, and finally did reach consensus on 24 February. We knew then, and we said so, that this result was only a precondition, and that the longest and most difficult part of the path towards a humanitarian truce was still before us. However, every day since 24 February the fighting has continued. In the days that followed, despite Russia's unilateral announcement of a daily five-hour truce — well below what resolution 2401 (2018) requires — the intensity of the fighting has increased. Since resolution 2401 (2018) was adopted, there has not been a single day when eastern Ghouta, an enclave that has been starved and besieged for months, has not been bombed by the regime and its supporters. The fight against terrorism — and this cannot be repeated enough — cannot be used as a pretext for such a bloodbath of civilians or for such contempt for international humanitarian law. Eastern Ghouta is now a textbook case of war crimes, and even of crimes against humanity. It cannot be ignored: the Syrian regime, with the support of Russia and Iran, is engaged in a war of total submission against its people. Violations of the ceasefire by the Damascus regime, with the support of Russia and Iran, have been massive and ongoing, and I would like to thank the Secretary-General for clearly exposing those violations. Let me briefly review some of these violations. Between 24 and 27 February, 72 attacks by the Syrian regime and its Russian and Iranian allies, from more than 14 locations, were reported. Between 24 and 28 February, Russian military aircraft carried out no fewer than 20 bombing missions in Damascus and eastern Ghouta. Between 27 February and 2 March, field observers documented at least 25 air strikes by the regime and Russia during the five-hour humanitarian breaks declared by Moscow. Since 18 February, more than 29 hospital have been hit, and few health facilities are still in operation. On 8 March, a health care facility in Mesraba was completely destroyed by bombardments. According to the Syrian Observatory for Human Rights, as of 11 March, 607 people, including 99 children and 79 women, had been killed since the adoption of resolution 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 11/23 2401 (2018). I would repeat: 607 people have been killed. In addition to the dead, there are many injured persons, arbitrary detentions, enforced disappearances, rapes and many other intolerable violations of human rights and international humanitarian law. Finally, further credible allegations of the use of chemical weapons have been made since the adoption of resolution 2401 (2018). As the highest French authorities have pointed out, France will brook no compromise when it comes to the use of those abject weapons. The humanitarian needs are immense, yet the regime deliberately continues to block the entry of aid, despite the presence of Russian soldiers at the crossing points, as what happened to the convoy on 5 March shows. Indeed, the population continues to be deprived of relief and of any possibility of medical evacuation, even if more than 1,000 people need it. Still, we cannot give up. On behalf of France, I would like to make a new and urgent appeal to those who can make a difference on the ground, starting with Russia. France is not posing; it is taking action. My country has been and remains one of the countries most committed to the implementation of resolution 2401 (2018). Right after the resolution's adoption, France stepped up its contacts and efforts at the highest level so as to contribute to the resolution's swift implementation, so that the Astana guarantors would assume their responsibilities and so that the commitments made collectively would be respected. President Macron has met with Presidents Putin, Erdoğan and Rouhani, as well as with the Secretary-General on several occasions. Foreign Minister Jean-Yves Le Drian visited Moscow and then Tehran. To Russia, we proposed concrete measures for implementing resolution 2401 (2018). Although our efforts aimed at reaching out have been ignored, we stand by our proposals. Let us not deceive ourselves: without an immediate implementation of resolution 2401 (2018), the worst is yet to come. After the regime has conquered the rural zones of eastern Ghouta, the worst would be a conquest — street by street, house by house — in a torrent of fire, for the urban zones of the region, which are by definition the most densely populated areas. It is of the highest urgency, therefore, for us to come together to ensure that the resolution is fully implemented before the street battles promised by the regime's military planners begin. I would like to highlight three essential elements in that regard. The first is implementing a monitoring system to ensure maximum pressure on the parties. The main reason resolution 2401 (2018) has not been not implemented is that the Syrian regime has been engaged in its murderous folly and the regime's supporters have been unable or unwilling to stop it and prevent a worsening of the humanitarian situation. But the failure to implement resolution 2401 (2018) is also the result of our not being able to put in place a sufficiently targeted follow-up mechanism to the resolution in the Council. This must be our priority, and I am convinced that it is our only chance to compel the Syrian regime to comply with its international obligations. France therefore calls for appropriate decisions to be taken in the coming days. It is essential and urgent that humanitarian convoys reach eastern Ghouta in adequate security conditions and carry out their delivery of aid, and that medical evacuations be allowed. For that to happen, the truce must be sustainable and flexible in order to take into account delays in the delivery, discharge and distribution of aid. Medical authorizations must not only be delivered in an expedited manner; they must also come with all the security guarantees needed by patients, their families and the humanitarian actors who assist them. Indeed, the protection due them under international humanitarian law must be unconditionally guaranteed. The second element I would like to highlight is the departure of terrorist fighters from Ghouta as proposed by armed groups. In their letter to the Security Council, the three armed groups in eastern Ghouta, upon the adoption of resolution 2401 (2018), indicated their commitment to upholding the resolution, made concrete proposals for a comprehensive cessation of hostilities and committed themselves to taking combatant members of their groups out of Ghouta. The United Nations offered its assistance in those exchanges and carried out important work along those lines, to which the Secretary General just referred. I call on Russia today to conclude and implement the relevant agreements without delay. This is one of the keys to implementing the resolution. The third element is political negotiation. A lasting cessation of hostilities in Syria requires a political process consistent with the terms of resolution 2254 (2015), our shared road map for ending the conflict. Staffan de Mistura has our full support in bringing this mission to a successful conclusion and swiftly convening negotiations in Geneva, which is the only legitimate forum for a credible solution. In order to S/PV.8201 The situation in the Middle East 12/03/2018 12/23 18-06756 achieve results, United Nations mediation requires that necessary pressure be exerted on the parties. We therefore call once again on Russia, as well as Iran, to fulfil their responsibilities, as we are fulfilling our own. Collectively we have the capacity, if we so wish, to stop the endless descent into the abyss that characterizes the Syrian tragedy, and finally create a real political dynamic. On behalf of France, I therefore call once again for all members of the Council to finally rally their words and action in the service of this shared objective, which matches to our interests and responsibilities. It is never too late to save lives, and it is our responsibility — if we accept it — to end the tragedy of Syria, on which our generation, and the credibility of the Security Council, will be judged. Mr. Nebenzia (Russian Federation) (spoke in Russian): We would like to thank the Secretary-General for his briefing and his detailed information on what we asked for. We particularly appreciated his words when he said that there should be only one agenda for all of us — ending this crisis. Russia supported the Security Council's adoption of resolution 2401 (2018), guided by the priority of improving the humanitarian situation in various parts of Syria. We not only believe that its effective implementation is extremely important, we have also proposed concrete ways of achieving that, something that was discussed in today's briefing. And that is unlike various capitals whose representatives have settled comfortably for doing nothing while vilifying the Syrian regime, as they call it, and making endless accusations about Russia. In out last meeting on the subject (see S/PV.8188), I promised to count the number of times that Ambassador Haley mentioned Russia in the next meeting. The answer is 22. France came second, with 16 mentions, and the United Kingdom was third, with 12. This matters not just for the record but for the context in which it occurs. What is going on is a political policy, and it does not have to do merely — indeed, not much at all — with concern for Syrians' humanitarian needs. It is important that everyone understands that resolution 2401 (2018) is not about an immediate ceasefire, which is a utopian notion, but a preliminary agreement between the parties as a condition for achieving sustainable de-escalation in all the contested areas of Syria, not just eastern Ghouta. That is the only realistic way. The resolution contains an unequivocal demand in that regard, and we are trying to make that happen. The Council has heard about that today and will hear more. The authorities in Damascus have expressed their satisfaction with the resolution and their willingness to implement its provisions. However, they have also rightly demanded an immediate cessation of attacks on the capital and of all infringements on Syria's sovereignty and territorial integrity. The counter-terrorist operation that the Syrian armed forces are conducting does not contradict resolution 2401 (2018). The Government of Syria has every right to work to end threats to its citizens' security. The Damascus suburbs cannot continue to be a breeding ground for terrorists. It is the terrorists' persistent attempts to disrupt the ceasefire that serve to maintain the tensions in Syria, and of course the most problematic area is in eastern Ghouta. The July 2017 Cairo agreements on the eastern Ghouta de-escalation zone gave the militants a chance to be included in the political settlement. They did not take advantage of it and have still not dissociated themselves from the terrorists. Even now the groups' activities are coordinated from the joint headquarters run by Jabhat Al-Nusra. We have reliable information that they are in active radio contact, discussing plans for shelling the humanitarian corridors, among other things. Why are they only now talking about being willing to drive Al-Nusra's members out of eastern Ghouta? And why are we the only ones asking that question? We have answered it a number of times ourselves when we have spoken about suspicions that Al-Nusra is being preserved for particular political purposes, in this case to maintain a dangerous hotbed of armed resistance in the immediate vicinity of Syria's capital. Even now they continue to lull us with fairy stories about how few terrorists there are in eastern Ghouta. And who is going to monitor the armed groups' implementation of the resolution? Who will be responsible for that? Just please do not keep saying the so-called regime, and Russia, and Iran. Such ideological attitudes are simply not serious in the context of the professional discussions that we conduct in the Security Council. What responsibility will the members of the Council take for the implementation of the resolution? How will they implement it? How will they influence the militias they support? 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 13/23 Following the adoption of resolution 2401 (2018), with Russia's participation, daily five-hour humanitarian pauses were established and the Muhayam-Al-Wafedin checkpoint was opened for use by both civilians and militants with families. They were guaranteed security, transportation and protection along the entire route. The Syrian authorities then opened another checkpoint, Jisreen-Mleha, in the southern area of eastern Ghouta. Medical posts have been set up, distribution points organized for hot meals, buses are standing by. However, the insurgents continued to subject the central areas of Damascus and its outskirts to massive shelling. Dozens of mines have been laid for days, resulting in deaths and injuries as well as major damage. Since the day the resolution was adopted more than 100 people have died, and many more been injured, as a result of the shelling in the capital. The Tishrin and Al-Biruni hospitals and a medical centre in Al-Rihan have been hit more than once. These are real hospitals, not the militants' field offices that are frequently disguised as hospitals. They are making active use of snipers. We know this for a fact. It is a tragedy when any civilians die during an armed conflict. But my delegation has always been interested in the origin of the statistical information being used in the United Nations. In a highly politicized situation this subject is extremely important. Frequent assessments are pronounced about civilian losses in eastern Ghouta. We hope that future reports will be required to indicate where their data is from, how reliable it is and who exactly is meant by "reliable sources on the ground". Every day that has passed, the extremists have forbidden civilians to leave the areas they have blocked and have severely suppressed attempts to resist arbitrary action, including through exemplary executions. We have reliable information about that too. Strikes on corridors and exit checkpoints are constant, including during the humanitarian pauses. On 9 March a convoy of refugees was shelled, once again disrupting an evacuation. Tunnels are being used for attacks on the Syrian army, and the exits from underground installations are located in neighbourhoods where there are public institutions, mainly mosques, hospitals and markets. They have inflated food prices and at the same time have been taking away the people's food, water, medicines and mobile phones. They are setting up firing positions in residential buildings and using people as human shields. They are laying mines in neighbourhoods that are adjacent to the line of contact. They are conducting searches and confiscating permit papers distributed by Government forces. The residents are trying to resist this repression, organizing spontaneous rallies and clashing with the militias. On 1 March, in north-eastern Douma, Al-Nusra terrorists shot four people who participated in such a demonstration. Today there was a major protest in Kafr Batna. The first major exodus of civilians took place on the night of 11 March, when 52 people, 26 of them children, left the village of Misraba with the assistance of the Russian Centre for the Reconciliation of Opposing Sides and the Syrian army. There are also militants who want to leave eastern Ghouta, but their field commanders threaten potential defectors with reprisals. For the first time, on 9 March, after long and tense negotiations, with the participation of officers from the Russian Centre for Reconciliation, 13 militants were evacuated from the enclave through the humanitarian corridor at their own request. Talks have been held with Jaysh Al-Islam on reaching an agreement on the withdrawal of a second group of fighters. A meeting was also held with the leaders of Faylaq Al-Rahman, at which it was demanded that they dissociate themselves from Jabhat Al-Nusra immediately. However, according to information received, the militants of the group decided to continue their armed resistance, forcibly recruiting ordinary citizens into their ranks. To turn to the subject of the humanitarian convoy entering Douma on 5 March, the convoy received comprehensive support from the Syrian Government and the Russian military. A humanitarian corridor was established, security ensured for its passage and the situation was monitored. However, there was a great deal of evidence of disorganized activity on the part of the humanitarian actors. According to our information, United Nations staff needlessly delayed the convoy operations, creating real security risks. While the convoy was being put together, they attempted to load it with undeclared medical supplies — and the fact that not all of them were declared was mentioned today — and wasted around two hours in a meeting with the leaders of the so-called local councils. They spread unreliable information about aerial strikes in the trucks' unloading area, and today some delegations seized on that joyfully, although what actually occurred was one instance of mortar fire from the armed groups' positions. They did not respond to local residents' S/PV.8201 The situation in the Middle East 12/03/2018 14/23 18-06756 request to help them leave the enclave. Nonetheless, 13 people, five of them children, were evacuated. Afterwards, it was curious to read a report that one of Ahrar Al-Sham's field commanders had, in a tone of irony, expressed his appreciation for the humanitarian pause on 5 March, which enabled the militias to regroup, recover their strength and a number of lost positions and prepare ambushes for the Syrian military. A 9 March action was successfully carried out with the Russian military providing a truck convoy with safe conduct. However, the scope of resolution 2401 (2018) is not limited to eastern Ghouta. We should note that in the past two weeks, the terrorists of Al-Nusra and associated militia groups have repeatedly shelled villages in Hamah province. As a result of new strikes there are been deaths and injuries in blockaded Fo'ah and Kafraya in Idlib. Armed clashes between illegal groups in that province have led to threats of a number of medical facilities being closed. Al-Nusra has become more active in the southern de-escalation zone, which could be related to the fact that they continue to be supplied with weapons from outside. The situation in Afrin remains very difficult. The Syrian authorities have given permission for humanitarian aid to be delivered to the residents of Rukban camp, in the area illegally held by the Americans around the Al-Tanf military base. We would like to know what the United Nations is doing about that. Needless to say, we assume that the distribution of humanitarian assistance will be undertaken by a trustworthy entity such as the International Committee of the Red Cross or the Syrian Arab Red Crescent. We are also awaiting the speedy dispatch of a United Nations humanitarian needs assessment mission to Raqqa, which was bombed out by the coalition. There should be no pointless delays with this, so I would like to ask the United Nations when that mission will take place. We understand very well the unspoken motives for the current disinformation campaign, whose aim is to create a public perception that the Syrian authorities use toxic substances. In fact, both we and the Syrians have well-founded fears that provocations are being planned with the aim of accusing the Syrian authorities of carrying out chemical attacks. According to information received, Al-Nusra used a chlorine-based substance in eastern Ghouta on 5 March, affecting more than 30 local residents. This is all being done in order to prepare the ground for unilateral acts of force against sovereign Syria. We heard hints of that in the statements made by some delegations today. Essentially, steps are being considered that could deliver yet another heavy blow to regional stability. Meanwhile, on territory formerly controlled by illegal armed groups, there have been more new discoveries of stores of chemicals, but the relevant bodies of the Organization for the Prohibition of Chemical Weapons have been very slow to react to the appeals of the Syrian authorities. Russia will continue its efforts to implement resolution 2401 (2018), but we demand that some of our colleagues do their part and exert genuine pressure on the groups that they support or sponsor, instead of constantly calling on Russia and creating the false impression that the resolution applies only to us. In conclusion, I would like to say that this afternoon four Security Council will be holding an unofficial Arria Formula meeting with the declared intention of making opposition voices heard on the humanitarian issue in Syria. This is going to be widely covered in the media. First and foremost, we want to point out the fact that is unacceptable to use United Nations resources for politicized purposes, and that is certainly not what Arria Formula meetings were conceived for. This event conceals the desire of its organizers to exert informational pressure on the Syrian Government and those who are helping it fight terrorism. In our view, to get the full picture, it would not be a bad idea to listen to the residents of Raqqa and Rukban camp, not to mention eastern Ghouta, where there are quite a few people who would be glad of the opportunity to appeal for their deliverance from the presence of extremists. Mr. Ma Zhaoxu (China) (spoke in Chinese): I should like at the outset to thank Secretary-General António Guterres for his briefing. China appreciates the positive efforts made by the United Nations and the Secretary- General to alleviate the humanitarian situation in the Syrian regions affected. China sympathizes with the suffering of the Syrian people and has consistently been working hard to help them. Last month we channelled assistance through the International Committee of the Red Cross, sending water, food, medical services and shelter to internally displaced persons in Syria. We are extremely concerned at the fact that the people of Syria are suffering from the conflict. No act 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 15/23 of violence against innocent civilians can be tolerated. This situation must end. On 24 February, the members of the Security Council, leaving aside their differences, unanimously adopted resolution 2401 (2018). This upheld the unity of the Council and provided a rare opportunity for a ceasefire, halting the violence and easing the suffering of the Syrian people. After the resolution was adopted, we saw that United Nations humanitarian relief convoys had overcome difficulties of all kinds and entered eastern Ghouta, delivering much-needed assistance to the people there. With Russia announcing the implementation of the temporary ceasefire, a humanitarian corridor was opened for the Syrian people. We saw that some civilians, including children, had already entered the safe area through the humanitarian corridor and received relief and assistance. It has also come to our attention that the parties to the conflict continue to attack each other and that owing to the shelling the humanitarian corridor has not been able to serve its full purpose. We urge all parties concerned to make joint efforts, exert their influence and ensure that resolution 2401 (2018) is effectively and earnestly implemented. All members of the Security Council should maintain their unity and jointly stay on track to find a political solution to the Syrian issue, support the early resumption of the Geneva peace talks and urge all parties in Syria to achieve a solution acceptable to all as soon as possible, through a Syrian-led and Syrian-owned political process, in order to ease the suffering of the Syrian people. China will continue to make unremitting efforts to that end. Mr. Umarov (Kazakhstan): I join others in thanking Secretary-General António Guterres for his briefing. We welcome the efforts of the United Nations, its system and the International Committee of the Red Cross to render immediate life-saving services, conduct hundreds of medical evacuations and send convoys to the besieged and hard-to-reach areas, especially eastern Ghouta, despite the potential danger to the lives of their personnel. We therefore urge the members of the Security Council to assist the Office for the Coordination of Humanitarian Affairs in operationalizing those emergency programmes and to ensure the protection of medical and humanitarian workers. Likewise, we also urge the parties to support United Nations structures in fulfilling their mandates. We echo the United Nations calls to all parties to facilitate unconditional, unimpeded and sustained access to all people in need throughout the country and to take the necessary measures to protect civilians and civilian infrastructure, including schools and medical facilities, as required by international law and human rights standards. Kazakhstan considers that it is equally important to further promote the Syrian settlement and believes that the Astana process has great potential for guiding intra-Syrian talks towards long-term peace. In that context, we propose that all sides, including stakeholders, provide all-round assistance, making use of the positive developments to improve the humanitarian situation on the ground. Astana continues to support resolution 2254 (2015), as it always has, and repeatedly calls on the International Syria Support Group and other countries to help the conflicting parties to implement the measures stipulated in the Geneva communiqué (S/2012/522, annex) and the Vienna statements. We express concern over the existing difficulties in Syria, which seriously impede the implementation of resolution 2401 (2018), and we call on the international community to influence the conflicting parties to cooperate with the United Nations. The only way to truly resolve the crisis is through negotiations, predicated on mutual trust and understanding, together with confidence-building measures. In practical terms, we are convinced that expelling terrorist groups from eastern Ghouta may calm the situation in that sector. Let us be frank: removing the Al-Nusra Front and other affiliated terrorist groups from the area, as stated in a letter from three parties, must be pursued in order to end hostilities. The implementation of resolution 2401 (2018) is a collective responsibility, with each Council member playing a significant role. Finally, Kazakhstan supports solutions in Syria on the basis of resolution 2254 (2015) and the Geneva communiqué, as well as the agreements on the de-escalation zones reached during the Astana process. Mr. Meza-Cuadra (Peru) (spoke in Spanish): We would like to thank you, Mr. President, for having convened this meeting and to welcome the presence of Secretary-General António Guterres, who reminded us of the responsibilities of the international community, S/PV.8201 The situation in the Middle East 12/03/2018 16/23 18-06756 in particular the Council, given the serious and terrible developments in Syria. Peru follows with great concern the humanitarian situation in that country. We must express our sorrow and solidarity to the victims of the conflict, most of whom are children. We deeply regret that, two weeks after the ceasefire was unanimously adopted by the Council through resolution 2401 (2018), there has not been sufficient progress in its implementation. As the Secretary-General noted, a sustained cessation of hostilities has not materialized. The conflict continues to claim civilian victims. The much-needed humanitarian assistance has been provided in a very limited way. International law and international humanitarian law continue to be violated with impunity. The bleak outlook requires us to redouble our efforts. The Security Council must remain united in its responsibility to protect the Syrian population by promoting all actions conducive to ensuring the full and immediate implementation of resolution 2401 (2018). The responsibility to act is clearly greater for the countries with the greatest capacity for influence in the field, in particular the guarantors of the de-escalation zones agreed in Astana. The situation is particularly serious in eastern Ghouta, where, among other emergencies, more than 1,000 people need to be evacuated for medical reasons. It is also serious in Idlib, Afrin, Rukban and Raqqa, among other places. We need to remember that the ceasefire must cover the entire Syrian territory and allow humanitarian assistance in a sustained, safe and unhindered way. The Syrian Government must comply with the ceasefire immediately and fulfil its responsibility to protect the population and its obligation to cooperate with the implementation of resolution 2401 (2018). The fight against terrorism cannot be used as an excuse to violate human rights and international humanitarian law. Peru supports the proposal of Special Envoy Staffan de Mistura to promote dialogue with the opposition groups that have expressed their willingness to comply with the ceasefire and to expel members of terrorist organizations linked to the Al-Nusra Front from eastern Ghouta. Peru remains committed to achieving a political solution to the conflict that ends the ongoing humanitarian disaster, ensures accountability for the atrocious crimes committed in that country, including the use of chemical weapons, supports regional stability and achieves sustainable peace in Syria. We would like to conclude by expressing our support for the Secretary-General in his call for the immediate implementation of resolution 2401 (2018) and for his tireless efforts and those of his team on the ground. We also wish to highlight the professionalism, the courage and the sense of duty of the United Nations humanitarian personnel and of the humanitarian agencies such as the International Committee of the Red Cross and the Syrian Arab Red Crescent, among others deployed in Syria. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): At the outset, I would like to express my gratitude to Secretary-General António Guterres for his informative briefing. I also thank him for his leadership and all his support, in particular his tremendous efforts, as well as those of his Special Envoy, Mr. Staffan de Mistura, and of the entire United Nations team, to achieve the full implementation of resolution 2401 (2018) and a definitive resolution of the Syrian conflict. Today's meeting should be another milestone in the international response to the humanitarian crisis prevailing in Syria. However, unfortunately, that is not the case. As the Secretary-General underscored in his briefing, in recent weeks, the parties involved at all levels have intensified their fighting in eastern Ghouta despite the humanitarian ceasefire agreed through the unanimous adoption of resolution 2401 (2018) exactly 16 days ago. Nevertheless, we welcome with satisfaction reports that the United Nations and Syrian Arab Red Crescent convoy was finally able to reach eastern Ghouta last Friday to complete the delivery of food that could not be unloaded on 5 March for security reasons. However, the delivery of all necessary humanitarian supplies, including the medical and health-care supplies that were seized in the first attempt by convoys to the besieged areas, continues to be urgent and must be carried out without delay. We also welcome the news that the Secretary- General has just provided to us with regard to some improvements in the situation on the ground in eastern Ghouta. We hope that today's meeting will lead to greater improvement or a definitive resolution of the situation in that part of Syria. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 17/23 We read the letter dated 9 March that the co-penholders — France, the United Kingdom and the United States — addressed to the Secretary-General and the Council. We have also read very carefully the many letters that the Syrian Government has addressed to the members of the Security Council through its Permanent Representative. Basically, we note in those letters the repeated mutual accusations that have been a characteristic of this long conflict since its beginning. We are talking about a 30-day ceasefire, and time is gradually running out. We have had enough of mutual recrimination. The only collective task that we should focus on is finding a coherent peace mechanism to stop this endless and heinous war. The Republic of Equatorial Guinea remains deeply concerned about the developments in the situation in Syria. We reiterate the urgent need for Council members who have influence over the national parties to the conflict to redouble their diplomatic initiatives with a view to reaching a common understanding on how to find a political solution to the tragic crisis in Syria, the effects of which are a threat to the region and the international community, in particular because of the humanitarian implications posed by the millions of Syrians who are currently being displaced within the country or seeking asylum and because of the security risks caused by the expansion of Da'esh, the Al-Nusra Front and other terrorist entities. We also express our deep indignation at the continuing fighting in the province of Idlib, which, for seven consecutive days, has been subject to attacks and rocket fire from Islamic factions in areas of the cities of Kafraya and Fo'ah. Those events, like many others, demonstrate the need for a common front that will expel from Syria the Islamic State, Al-Qaida, the Al-Nusra Front and all other associated entities that threaten peace and security in the region. In conclusion, the Republic of Equatorial Guinea calls on the guarantors of the Astana process — Russia, Iran and Turkey — to ensure that the rounds of negotiations to be held on 15 and 16 March — to which the Special Envoy of the United Nations for Syria, Mr. Staffan de Mistura, was invited — serve not only to plan future actions and strategies, but also to give genuine impetus to finding a solution to the Syrian crisis once and for all. During my statement after the adoption of resolution 2401 (2018), I said that we had partially spared ourselves from embarrassment (see S/PV.8188). However, since 16 days have passed since the adoption of the resolution without it being implemented. I think we remain completely shamed. Ms. Wronecka (Poland): Let me thank the SecretaryGeneral for his comprehensive, but again very worrying and alarming, update. Like many around this table, we share a sense of urgency, especially following the adoption of resolution 2401 (2018). We also see how difficult it is to implement resolution 2401 (2018) on the ground. Small steps, such as sending an aid convoy to eastern Ghouta last Monday, are still mere drops in the ocean of people's needs. Even with a unanimously adopted resolution, we are still lacking any substantial change on the ground and the fighting is far from being over. We therefore call for the implementation of resolution 2401 (2018). We understand that the solution is not entirely in our hands, but still we should try to do our utmost to find possible ways to ensure that the life-saving aid convoys might reach those in need and medical evacuations might begin. Unfortunately, the situation in eastern Ghouta, but also in Idlib and Aleppo provinces, does not allow the suffering of ordinary Syrians to be alleviated. Let me once again stress our full support for the Secretary-General, as well as his Special Envoy Staffan de Mistura, in finding a political solution to the Syrian crisis. A political solution to the conflict remains the only viable way to end the suffering of Syrian people. Let me also underline that the role of the Security Council remains crucial, but it is up to the Syrian people to decide their own future. We agree that fighting against terrorist groups designated as such by the Security Council is crucial, but, at the same time, such designations cannot justify the attacks on innocent civilians and civilian infrastructure, including health facilities. Those attacks must stop and parties to the conflict must strictly comply with their obligations under international humanitarian law. In that context, let me once again strongly underline that any response to violence should be proportionate. We need full compliance with the ceasefire agreed in resolution 2401 (2018). The Russian proposal for a daily five-hour pause is simply not enough to allow humanitarian workers to deliver aid and to evacuate those who cannot be treated on the ground. The international community, and especially the Council, S/PV.8201 The situation in the Middle East 12/03/2018 18/23 18-06756 bear a huge responsibility to protect civilians. Allow me to share a couple of concrete ideas, which I hope will be useful, on how to improve the situation on the ground. As the Security Council, we should demand United Nations access in order to monitor designated de-escalation zones to ensure the well-being of civilians. All States Members of the United Nations should fully cooperate with the International, Impartial and Independent Mechanism set up last year and facilitate its work. Parties engaged in the conflict must cease enabling the crimes on the ground and withhold all their support to armed groups that target civilians. Parties conducting air strikes against terrorist groups must ensure that all necessary precautionary measures are taken into consideration in order to avoid civilian casualties and that all military operations are fully consistent with international law. All potential violations, including possible war crimes, must be investigated, and the perpetrators must be held accountable. In conclusion, let me underline that, from our perspective, we in New York sometimes lack feedback on our actions. With regard to actions taken at Headquarters, it is for the Syrian people themselves to tell us what would be the most effective way to support them. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): My delegation thanks the Secretary-General for his briefing on the implementation of resolution 2401 (2018), on the humanitarian situation in Syria. Two weeks after its unanimous adoption by members of the Security Council, resolution 2401 (2018), which had inspired a great deal of hope, has not been implemented as planned, much to our regret. The requirement of an immediate cessation of hostilities for a period of at least 30 days, provided for by resolution 2401 (2018), to enable the safe and unimpeded delivery of humanitarian aid and services and medical evacuation of the critically sick and wounded, in accordance with applicable international humanitarian law, has not yet gone into effect. The humanitarian and security situation remains worrisome because it is impossible for humanitarian convoys that endure indiscriminate attacks and bombings perpetrated by various hostile groups to reach besieged areas. In addition, attacks are carried out against medical and humanitarian personnel and health-care infrastructure. According to the World Health Organization, such attacks are on the rise. The deterioration of the humanitarian situation within Syria's borders due to increased fighting makes for dangerous living conditions for thousands of internally displaced persons and obliterates the hope of restoring security and dignity to millions of refugees in neighbouring countries living in extremely difficult conditions. Given the dire situation, Côte d'Ivoire hopes that the second international conference on supporting the future of Syria and the region, to be held in Brussels on 24 and 25 April at the initiative of the European Union, will result in pledges of increased humanitarian aid and development support. In accordance with the provisions of resolution 2401 (2018), Côte d'Ivoire again calls for the immediate cessation of hostilities in order to enable the safe, sustained and unimpeded access of humanitarian convoys delivering basic necessities to hundreds of people in dire need in eastern Ghouta and other areas of the country. My delegation welcomes reports that, for a few days, the International Committee of the Red Cross and the Syrian Arab Red Crescent was able once again to enter the city of Douma in eastern Ghouta to deliver the aid necessary, including food and non-food items. My delegation encourages all Syrian stakeholders to create conditions that would allow the United Nations to make scheduled deliveries in eastern Ghouta, throughout the entire country and on Syrian borders. Côte d'Ivoire reiterates its belief that the humanitarian situation will not improve without significant progress on the political landscape because the two issues are inextricably linked. Therefore, it invites hostile groups and all stakeholders to engage in political dialogue in order to achieve a peaceful solution to the crisis in Syria. In that regard, it welcomes the holding of a meeting in Geneva between the Special Representative of the Secretary-General for Syria, Mr. De Mistura, and the three Astana guarantors — Iran, the Russian Federation and Turkey — with a view to relaunching the Syrian political process. The delegation of Côte d'Ivoire hopes that the next meeting to be held in Astana, at the initiative of the three guarantors of the Astana process, will enable us to reach a lasting ceasefire in Syria and to calmly resume the intra-Syrian peace talks pursuant to resolution 2254 (2015). 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 19/23 Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): My delegation would like to thank the Secretary-General for his briefing on the implementation of resolution 2401 (2018). Once again we take this opportunity to pay tribute to humanitarian workers who risk their lives daily as they carry out their duties. We join other colleagues in congratulating the Special Representative of the Secretary-General for Syria, Mr. Staffan de Mistura, on his efforts to find a political solution to the serious situation in Syria, which, as the Secretary-General recalled, is in its eighth year. Bolivia deplores the challenges to the implementation of resolution 2401 (2018) that the Secretary-General outlined in his briefing today. We condemn all deliberate attacks on civilians and demand respect for international humanitarian law and international human rights law. We call on the parties involved to focus primarily on protecting hospitals, medical facilities, schools and civilian residences, and the personnel of the various agencies and humanitarian assistance organizations whose employees put their own lives at risk as they carry out their work on the ground. We call on the parties to cooperate and enhance coordination efforts with the Office for the Coordination of Humanitarian Affairs, provide unhindered humanitarian access and allow urgent medical evacuations to be carried out, in particular in besieged and hard-to-reach areas. We call upon the parties to work together to achieve the full implementation of resolution 2401 (2018) throughout Syria as soon as possible and in accordance with agreements reached in the Astana process and on the de-escalation zones. We underscore the importance of unity within the Security Council when implementing resolution 2401 (2018). Such unity must be present if our goal is to fully implement it. We also call on the members of the Council and all parties involved to depoliticize the humanitarian situation in the Syrian Arab Republic and ensure that its actions are in line with international law. We highlight a few forums for dialogue that could assist with reaching consensus on a definitive cessation of hostilities, such as the Syrian National Dialogue Congress in Sochi, whose outcome is geared towards strengthening the political process in Geneva. We hope that that forum will allow for the full implementation of resolution 2401 (2018) as soon as possible. In conclusion, we reiterate that there is no military solution to the crisis. The only solution is through an inclusive political dialogue ordered and led by and for the Syrian people. We extend our best hopes for the outcome of the next meeting to be held in Astana. Mr. Alemu (Ethiopia): We thank the Secretary- General for his comprehensive, up-to-date and very useful briefing on the implementation of resolution 2401 (2018). Two weeks after the adoption of that resolution, the humanitarian situation in Syria continues to cause serious concern. The United Nations and its humanitarian partners have failed to ensure safe, sufficient, unimpeded and sustained humanitarian access for populations in need of life-saving assistance due ongoing fighting, in particular in eastern Ghouta. Nonetheless, we are mindful of the fact that resolution 2401 (2018) applies to all parts of Syria. We note that the Secretary-General did not overlook that aspect of the resolution in his briefing. We had all emphasized the importance of the effective implementation of the resolution in order to make positive changes on the ground and alleviate the humanitarian tragedy in Syria. Given the increasingly complex situation on the ground, we knew that it would not be an easy task. After the Council adopted resolution 2401 (2018), we recognized that the United Nations and its humanitarian partners could deliver aid to eastern Ghouta and other affected areas. No doubt, there remain serious challenges to ensuring the full implementation of the resolution. Although it demands the cessation of hostilities without delay for at least 30 consecutive days throughout Syria, with the immediate engagement of all parties to ensure safe, unimpeded and sustained delivery of humanitarian aid and medical evacuations, there have been ongoing military activities resulting in civilian casualties and the destruction of civilian facilities. Here, one should also not overlook the damage being caused by the shelling of Damascus. Therefore, it is clear that much more remains to be done and all parties should be committed to the full implementation of the resolution. As the United Nations and its humanitarian partners are ready to deliver more aid to all Syrians throughout the country, it is absolutely critical that all the parties provide them safe, unfettered and sustained humanitarian access. In that regard, all those who have influence over the parties S/PV.8201 The situation in the Middle East 12/03/2018 20/23 18-06756 should exert the necessary pressure to contribute to saving lives. It is also imperative to use all existing arrangements to facilitate the implementation of the resolution, particularly the cessation of hostilities. In that connection, we look forward to the Astana meeting, scheduled to take place on 15 and 16 March, which we hope will contribute to the full implementation of the resolution. Finally, as the Secretary-General stated, we are entering into the eighth year since the start of the Syrian crisis. While we look forward to seeing the Syrian people, as a sovereign State, find a comprehensive political solution based on resolution 2254 (2015), the Council also has a responsibility and an indispensable role in resolving the Syrian crisis. Therefore, we hope that the spirit of cooperation and consensus that the Council demonstrated during the adoption of resolution 2401 (2018) will be sustained not only to respond to the humanitarian tragedy, but also to ensure progress in the political track with a view to finding a lasting solution to the crisis. Most importantly, the cooperation of relevant countries that have influence is key. Without those countries, there will be no solution in sight. The President: I will now make a statement in my capacity as representative of the Kingdom of the Netherlands. I would like to thank Secretary-General Guterres for his briefing. Through him, I would also like to thank all United Nations and other humanitarian personnel on the ground. They work under extreme circumstances. Sixteen days ago (see S/PV.8188), the Security Council showed a rare example of unity regarding Syria when it adopted resolution 2401 (2018) . I recall the glimmer of hope that day in the Chamber. All of us agreed that all parties to the Syrian conflict must cease hostilities in order to enable the delivery of humanitarian assistance and the evacuation of the critically sick and wounded. Yet one day after the adoption of resolution 2401 (2018), the Syrian regime, supported by Russia and Iran, launched a most violent ground offensive to conquer the enclave of eastern Ghouta. That offensive came on top of a relentless air campaign that had started one month ago. Resolution 2401 (2018) calls for a cessation of hostilities, without delay. Unfortunately, it is the military offensive that continues without delay. Elsewhere in Syria, including in Idlib and Afrin, violence continues to threaten the civilian population as well. The Council must do everything in its power to advance the full implementation of resolution 2401 (2018). In that regard, I would like to stress the importance of humanitarian aid, the monitoring of the cessation of hostilities and accountability. With regard to my first point, the immediate delivery of humanitarian aid, last week we were deeply shocked to hear reports that medical supplies, including surgical supplies, insulin and even trauma kits, had been removed from convoys by the Syrian regime. Medical supplies save lives and provide relief to the inhumane suffering that too many Syrians are going through. Medical supplies cannot be used as weapons by terrorists. There is no justification for denying medicine and medical supplies to the wounded and sick. The first humanitarian convoy that received authorization from the Syrian regime to deliver aid to eastern Ghouta was not able to fully unload because of resumed fighting. The convoy that arrived last Friday was finally able to deliver aid, including medical supplies, for 27,500 people. However, the Office for the Coordination of Humanitarian Affairs is still waiting for authorization to complete the delivery to Douma for all 70,000 people, as initially approved by the Syrian authorities. We call on all parties to immediately allow sustained and unimpeded access to deliver supplies to people in desperate need of humanitarian assistance. That applies to eastern Ghouta and to all in need throughout the country. On my second point, the cessation of hostilities and the need for monitoring, resolution 2401 (2018) calls for an immediate nationwide cessation of hostilities. A strong monitoring mechanism is needed urgently in order to ensure implementation. We agree with the French proposal in that regard. Since the adoption of resolution 2401 (2018), air strikes have continued, even increased, especially on eastern Ghouta. We hear the Russian Federation say that those strikes are targeted at terrorists. However, we underline once more that the exemption to the ceasefire for attacks directed at United Nations-listed terrorist groups does not provide an excuse to ignore the basic principles of distinction, proportionality and precaution. According to the latest report of the Commission of Inquiry, the siege of eastern Ghouta continues to be characterized by the use of prohibited weapons and attacks against civilian and protected objects, which we condemn in the strongest terms. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 21/23 We also condemn the shelling of Damascus from eastern Ghouta. We call upon all parties to abide by their obligations under international humanitarian law at all times. Special Envoy Staffan de Mistura should facilitate negotiations between armed opposition groups, the Syrian regime and Russia in order to advance the implementation of resolution 2401 (2018). One concrete and helpful step is to evacuate United Nations-listed terrorist groups from eastern Ghouta. A first evacuation of 13 imprisoned terrorist fighters reportedly took place last Friday. It is crucial that any evacuation of armed fighters take place in a safe and orderly fashion. We call on the United Nations to prepare for putting in place the necessary monitoring mechanisms in that regard. We call on Russia to accept the offer of the Special Envoy to facilitate further evacuation of United Nations-listed terrorist groups from eastern Ghouta. Civilians should never be forced to leave against their will. Forced displacement may constitute a war crime. On my third point, the credibility and accountability of the Council, despite the unanimous adoption of resolution 2401 (2018) we have seen no cessation of hostilities. We have seen no significant improvement in the humanitarian situation on the ground in Syria. This also has a negative impact on the credibility of the Council. It is vital for the functioning of the rules-based international order that decisions of the Council be respected and implemented. As a Council, we have a collective responsibility for the maintenance of international peace and security. However, we should not forget that the responsibility and, indeed, the obligation to execute its decisions lies with individual Member States. The human suffering in Syria, especially in eastern Ghouta, must end now. We need a full cessation of hostilities in all of Syria, including eastern Ghouta, Idlib and Afrin. And we call on the Russian Federation in particular to use its influence and to do its utmost to achieve that, thereby also upholding the Council's credibility. In conclusion, the siege of eastern Ghouta is entering its fifth year. The war in Syria will enter its eighth year later this week, on 15 March, as others have noted. One wonders how the Syrian regime thinks to ever achieve the legitimacy to govern the people it now pounds into submission or death. As the High Commissioner for Human Rights stated during the thirty-seventh session of the Human Rights Council, "what we are seeing in eastern Ghouta are likely war crimes and potentially crimes against humanity". The perpetrators of these crimes must know they are being identified, that dossiers are being built up with a view to their prosecution, and that they will be held accountable for what they have done. We thank the Independent International Commission of Inquiry on the Syrian Arab Republic for its important work to date. We recall the resolution of the Human Rights Council of 5 March, which calls on the Commission to investigate the situation in eastern Ghouta. We call on all Council members to support the referral of the humanitarian catastrophe in Syria to the International Criminal Court. We also urge all States to increase their support for the International, Impartial and Independent Mechanism for the Syrian Arab Republic. For now, however, our common efforts should be directed at securing immediate relief for those millions in Syria in urgent need of humanitarian assistance. For that, we need the cessation of hostilities to be implemented immediately and in a sustained manner. We need a continuous pause in the fighting of 30 days, as demanded by resolution 2401 (2018). If its implementation continues to fail, that will require a response from the Council that goes beyond where we stand now. We thank the Secretary-General for his perseverance and endless efforts to uphold the norms and values of the Charter of the United Nations, international human rights law and international humanitarian law, as well as to promote compliance with resolution 2401 (2018). We call on all Council members to follow his example. I now resume my functions as President of the Council. I wish to again remind all speakers to limit their statements to no more than five minutes in order to enable the Council to carry out its work expeditiously. I now give the floor to the representative of the Syrian Arab Republic. Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): I will not begin by commenting on the procedural point that you have raised, Mr. President, but rather I will focus on the essential issues that S/PV.8201 The situation in the Middle East 12/03/2018 22/23 18-06756 are supposed to be of interest to the members of the Security Council. I welcome the Secretary-General and note the statement at the outset of his briefing that the Secretariat does not have all the necessary information to carefully access the situation on the ground because the United Nations does not have a presence in all areas. The Secretariat humbly and politely said those words, noting that it does not have full, relevant information pertaining to the Syrian situation, although the United Nations has a branch of the Office for the Coordination of Humanitarian Affairs in Damascus and there are dozens of United Nations agencies operating in Syria, in addition to 13 international non-governmental organizations also operating there. However, some of our colleagues in the Security Council, who have shut down their embassies in Damascus and are now completely disconnected from credible information, instead rely on information from what is known as open sources. They have provided a vast amount of information that would never serve the interests of the Syrian people or of those present in such an important and significant discussion. That information is misleading and could poison the atmosphere and fuel sedition regarding the role of the Security Council, which is mandated to maintain international peace and security. The Syrian Government stands ready to engage seriously with positive international initiatives that serve the interests of the Syrian people, especially in ending the bloodshed throughout Syria, as stated in resolution 2401 (2018). My country has expressed its satisfaction with resolution 2401 (2018), particularly the positive provisions contained therein. In that regard, my country confirms that it has taken all the following procedures to relieve the suffering of our people in eastern Ghouta. First, immediately after the adoption of resolution 2401 (2018), hostilities were ceased on a daily basis from 9 a.m. until 2 p.m, Damascus local time, and remain so to this very moment, with the aim of delivering humanitarian aid and ensuring the unimpeded and safe exit of civilians from the areas controlled by terrorist groups. Secondly, two safe humanitarian corridors have been opened for civilians wishing to exit the area. Thirdly, two joint United Nations-International Committee of the Red Cross convoys, in collaboration with the Syrian Red Crescent, were sent to eastern Ghouta on 5 and 9 March. Notwithstanding the foregoing, all those procedures have been countered by the terror of armed organizations present in Ghouta. Incited by their masters — some of them, unfortunately, members of the Security Council — these organizations have targeted civilians in Damascus since the beginning of the year, firing more than 2,499 missiles and mortars that have claimed the lives of 70 civilian martyrs and injured 556 people. Those organizations have prevented our people in eastern Ghouta from leaving in order to continue to use them as human shields and material for humanitarian and media blackmail. They have even targeted those who managed to escape towards the two corridors by firing bullets and missiles. The latest incident in Syria occurred on 8 March, when the so-called Faylaq Al-Rahman — one of the terrorist arms of the petty State of Qatar in Syria — targeted a civilian convoy heading towards one of the corridors, leading to high casualties among civilians. By the way, that terrorist organization, Faylaq Al-Rahman, has been hailed by some of those present because of its readiness to implement resolution 2401 (2018). They presented it as a part of the moderate Syrian opposition, and distributed a letter signed by that and other terrorist organizations, addressed to the Secretary-General. That is the modus operandi of the Security Council with terrorist groups. The procedures taken by the Syrian Government are not limited to eastern Ghouta. Over the past few days, the Government has undertaken a number of other procedures. First, we have requested that the United Nations and a number of humanitarian organizations immediately send a mission to investigate the humanitarian situation in Raqqa, which was destroyed by the International Coalition led by the United States of America. Secondly, we have requested approval to send humanitarian convoys to the Rukban camp, provided that the aid is delivered and distributed by the Syrian Red Crescent and the Red Cross exclusively, and not by the United States occupation authorities or the terrorist groups in Rukban camp and Tanaf area. Thirdly, two days ago the Syrian Red Crescent obtained Government approval to send convoys to Ghouta, Raqqa, Afrin and Rukban. To date, it has not sent the convoys to Rukban and Afrin because the United Nations failed to ensure the necessary safeguards from the United States and Turkish occupation forces. That is the reason. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 23/23 With every advance by the Syrian Army against terrorist groups in any given area, the States sponsoring terrorism launch heated disinformation campaigns to distract the world from the terrorism, aggression and occupation against Syria. The inference is that those countries have never been keen to protec the lives of civilians, but prefer to protect their investments in terrorism after they have spent billions of dollars on it, as was said by the previous Prime Minister of Qatar, in order to recycle terrorism elsewhere in Syria. The behaviour that I have mentioned is not limited to State-sponsored terrorism, unfortunately. It has even been demonstrated by some senior officials of the Secretariat. We had hoped that the Secretariat, especially in the light of the second preambular paragraph of resolution 2401 (2018), would provide an unequivocal legal description of the crimes committed by the so-called International Coalition led by the United States against our Syrian people in Raqqa and other places, and the procedures to ensure the end of that aggression. We had also hoped that the Secretariat would provide us with an unequivocal legal description of the acts of invasion by Turkish forces of a precious part of our national territory, especially against our civilian people in Afrin, and the procedures to ensure the end of the Turkish aggression. We had also hoped for an unequivocal legal description of the presence of the United States forces on Syrian territory without the approval of the Syrian Government and the procedures to ensure the end of that occupation. The government of my country affirms its right to defend its citizens and combat terrorism in accordance with relevant Security Council resolutions, especially the second preambular paragraph of resolution 2401 (2018); fight all those who practice, fund and support terrorism; work towards restoring security stability and peace; and rebuild all that has been destroyed by terrorists and their masters. Finally, I have listened to my colleague the representative of the United States, who levels charges again and again against my country before all who are present and says that her country will take military actions against my country outside the legitimacy of the Council if chemical substances are used, just as its administration in Washington, D.C., did when it bombarded Al-Shayrat air base in my country last year. These irresponsible and provocative statements, which run counter to the Charter of the United Nations, are direct incitement to terrorist groups to use chemical weapons and fabricate anew all the evidence needed to accuse the Syrian Army, as they have done in previous times. I remind the representative of the United States that the former Joint Investigative Mechanism refused to take samples from Al-Shayrat air base because if it had done so it would have been categorically proved that the Syrian Government is not responsible for the incident in Khan Shaykhun. In fact, what the United States perpetrated against that Syrian air base was a full-fledged aggression. I call on the representatives of the United States, the United Kingdom and France to put an end to their violations of Security Council resolutions related to fighting terrorism, and on their Governments to stop supporting the terrorist groups in my country and cease providing them with a political umbrella to pursue their crimes against the Syrian people. It is high time that the United States Administration learn from its mistakes and stop repeating them. Is it not enough what they have done in Viet Nam, Iraq, Libya, Somalia and Yemen, invoking very cheap lies that have already been condemned and denounced by international public opinion? In this regard, I recall the words of Naguib Mahfouz, the Nobel laureate: "They are liars, they know they are liars, and they know that we know that they are liars. However, they still lie, and very loudly so." In conclusion, the Russian Centre for Reconciliation of Opposing Sides in the Syrian Arab Republic issued a statement a few minutes ago that street battles have begun in Ghouta, following the demands for the separation of the aforementioned Faylaq Al-Rahman and Jabhat Al-Nusra. This current street fighting impedes the evacuation of civilians who are forced to find safe haven underground in Ghouta. The President: There are no more names inscribed on the list of speakers. I now invite Council members to informal consultations to continue our discussion on the subject. The meeting rose at 1.20 p.m.
The College Mefcufy. Toh. iv. GETTYSBURG, PA., MAY, 1896. No. 3. THE COLLEGE MEfiCUfiY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor: D. EDGAR RICE, '96. Associate Editors : EDNA M. LOOMIS, '96. GRAYSON Z. STUP, '96. ;IENRY W. BIKLE, '97. WEBSTER C. SPAYDE, '96. ILLIAM E. WHEELER, '97. HERBERT D. SHIMER, '96. ROBBIN B. WOLF, '97. Alumni Association Editor: REV. D. FRANK GARLAND, A. M,, Baltimore, Md. Business Manager: WILLIAM G. BRUBAKER, '96. Assistant Business Manager: E. A. ARMSTRONG, '97. m™™. /One volume (ten months). . . . $1.(10 limns. |slngiecopies . . . .15 Payable in advanco. Ml Students are requested to hand us matter tor publication. The Alumni and ex-members or the College will tavor us by fending Information concerning their whereabouts or any Items hey may think would be Interesting tor publication. &U subscriptions and business matters should be addressed to he business manager. {Matter Intended for publication should be addressed to the Editor Address, THE COLLEGE MERCURY, Gettysburg, Pa. CONTENTS. DITORIALS, 32 JEED BUT NOT FREE, 35 ETURN OF PERSEPHONE. 37 HAD TO Go, 38 OLLEGE I.OCALS, 38 LUMNI NOTES, 41 THLETICS, 42 MATERNITY NOTES, 43 OWN AND SEMINARY NOTES, 44 ■ITERARY SOCIETIES, - - - • 45 EDITORIAL. With this number of the MERCURY the pres-ent staff completes its editorial work, and gives it over to its successors. Although the duties of our position have at times been trying, and there is a feeling of relief comes with the thought of being freed from them, yet the pleasure and profit connected with the position have been great, and the training and experi-ence have been well worth the trouble. We can hardly hope to have pleased all in the discharge of what we have considered our duty, but whatever failures of this kind may have been made are not chargeable to an ab-sence of the desire to please. Neither have we measured entirely up to the standard we had placed before us, and yet considering the small support which the staff receives from the student body, we believe they have done all that could reasonably be expected of them. The greater part of our support has come from members of the lower classes, and we hope that those who have begun to take an interest in the MERCURY will not grow weary, but will make even greater efforts in behalf of the new staff. The MERCURY, it must be remembered, is almost the only representative of the college among our alumni and other colleges, and to make a creditable showing it requires the hearty co-operation of all. * * * THE recent cowardly attack on two of our students, in which both were seriously injured, the one possibly being permanently disabled, is but an extreme case of the danger and in-sults to which we are daily exposed on the streets of Gettysburg. The students never molest any of the people of the town nor make themselves disagreeable in any way, and yet it is a very common occurrence for them to be 33 THE COEkEGE MERCURY. made the objects of insulting language, and sometimes even of personal injury. In winter, when there is snow on the ground, they are constantly made the targets of the small boy with his snow ball, and it becomes absolutely dangerous to walk along the streets, even when the supposed guardians of the peace are in full view of all that is occuring. The students expect nothing more of the town officials than protection in their rights to walk the streets unmolested, and if the authorities are too careless to guarantee these rights, it is time that strong steps be taken, and an example be made of some one. It is to be hoped that the perpetrators of the recent outrage be punished with the full penalty of the law, and that the rough element of the town be shown that even though only stud-ents, we yet have rights which the authorities are bound to protect for us. We do not de-sire to incur the enmity of any one, but we feel that our rights should be defended, let the consequences be what they may. * * * As we look forward to the end of the term, the query presents itself, what kind of a com-mencement will we have. It is a fact which must be admitted, that for the last several years there has been a noticeable lack of in-terest in the exercises of commencement week. Fewer of our alumni attend, than were present on former occasions, and some who come on special business, leave again before the final exercises. The students who remain feel more as if the college were closed for some sad occasion than that they are celebrating the close of another year's work. It is rather hard to acconnt for this lack of interest, but we are inclined to believe that it is due, in part, at least, to the regretable want of harmony which exists in the church in re-gard to Pennsylvania College. For one who is not very familiar with the inner workings of the matter it is by no means easy to see the good which is being done by this division of opinions, and even less easy to decide who is in the right. Of one thing, however, we feel quite certain, and that is that the sooner a compromise of some kind is effected, the better it will be for the college. Our institution is not in a condition at the present to remain un-injured by a conflict which is so fundamental, and the small attendance at commencements is not the greatest of the evils which arise from it. Another possible reason which may be of-fered as explaining the decline in the interest of commencement has been the lack of spirit of our students. All seem to be content to move along in an uneventful way, without an effort to enliven things. There are hopeful signs, however, that we are gradually awakening, and we believe that the students will do what they can this year to add to the pleasures of the week. Preparations are being made for field day sports, and the outlook is quite en-couraging. And in this connection we would again suggest that arrangements be made by the alumni to have several class reunions at that time. We have received several letters from alumni, urging this matter strongly. THE sixty-fourth annual catalogue of the college has recently been issued in its usual good form. The enrollment shows a very en-couraging increase, and we believe it is only twelve less than the highest enrollment we j have ever had. The college and graduate de-partments have the same number as last year, with an increase of ten in preparatory, making the total 227. As the Senior class this year is less than half the size of last year's class, the prospects are that next fall the number of | students will be greater than ever before. A noticeable improvement in the catalogue I is that the street address of students living in the town is given, instead of simply the name of the family with which they live. We would also call special attention to the description of the new course in anatomy under Dr. Stanley, which has been added during the last year. We are pleased to see that the MERCURY has I THE COLLEGE MERCURY. 34 [for the first time received a notice in the cata-logue. CONSIDERABLE dissatisfaction has been ex-pressed among the students with the careless way in which our athletics are being con- I ducted. Of the three games of base ball we have played thus far, we have succeeded in winning but one, and that was almost en- Itirely through the work of our pitcher, who [did so well as to leave the fielders very little to do. Of course, defeats are to be expected, and i are excusable when suffered at the hands of stronger teams, but when it is plainly seen that they are the result of want of practice, jthey are not excusable. The principal cause of complaint is that the practicing of our team is not done at all sys-tematically. Instead of being arranged in their positions, and required to do regular ' work, the players are allowed to do almost as they please, and only the better players get the practice, while those who need it most are being neglected. If the team wants the sup-port of the students, it must get down to work, and at least show that it is making its best ef-forts. Then if defeat comes it will be excus- ! able. About the same criticism is applicable to the [relay team which was sent to Philadelphia on ; April 25th. The general sentiment of the students before the race was that we had very poor hopes of winning, and the reasou for thinking so was that the team did not have sufficient practice. Since the race we are in-formed that if better preparation had been made, we would have had good prospects of winning. It may be consoling to think that, [but we feel that it shows very poor manage-ment to go to the expense of sending a team [to the contest, when we were conscious before-hand that it had not had as much practice as it might have had. It surely does not help our reputation much to enter the contest and Icome out in third place. It would have been much better to remain out entirely. If our athletic association would have a full treasury, it might be able to furnish these lit-tle pleasure excursions to its members, with-out seriously noticing it, but with the heavy expenses of our new athletic field on our hands, and when all our students are doing what they can to remove the debt, it looks like extravagance to incur the expenses of the relay contest, when no one expected our team to win. It is little wonder that the students are unwilling to make sacrifices for the athletic field, when so little economy is used in dis-pensing the funds contributed. We think that until this debt is paid, the management should be careful that every cent goes where it will do the most good. * * * IF an)' one has, from any reason, gone through college with an inadequate prepara-tion, it is his duty to warn others against this evil. Some may plead lack of time and money,' but let them think long before they enter upon any work for which they are not fully pre-pared. It will be done with small profit and less pleasure. What is the aim of a college course ? Is it to get through as quickly as possible or is it to know something ? The years of preparation are the ones that tell all through college life and all through the life afterwards. Two years of good drill when beginning the languages are worth more than two years of extra reading afterwards, without the drill. And the preparation in other branches is no less important. A good preparation is the key ; it has the power to unlock all the treas-ures of learning. Slight any other part of the course rather than this. L- * * * THE advantages and disadvantages ofexam-inations have been discussed until the ques-tion is an old one. But, to a body of students, the question is one, that, though old, is ever new. Examinations are, to some extent, a test of scholarship; but they are not the test that they might be. In many cases, over work and excitement unfit the student for his task 35 THE COLLEGE MERCURY. and he cannot do himself justice. At the end of the term, he is compelled to do an extra amount of hard work; and, when examinations are over, he is worn out, mentally and physi-cally. Besides this disadvantage, nothing af-fords such a temptation to dishonest work as examinations do. Too often, the idea is to "get through," and it does not matter much how it is done. So far as scholarship is con-cerned, any teacher usually knows from the daily recitations, about how his students stand. It may be said that the reviews pre-ceding examinations are valuable. This may be conceded, but might we not have the re-views, and with just as much profit, if they were not made solely for the sake of the exam-inations ? Some colleges have a system of examination that does not involve cramming for days and nights beforehand. The students never know when an examination is coming and so they never prepare especially for one. It may come any day, and so they do not leave all their work for the end of the term ; it is quite nec-essary to work regularly every day and it goes without saying that this is the work that counts. May it not be that examinations con-ducted in this way are a better test of scholar-ship, and better in every respect? It seems to us that if cramming and worrying and dishon-est work could be done away with, there would be a better chance of attaining the true end of examinations. L. * * * PRESENT REQUIREMENT FOR ADMISSION TO COLLEGES.—Not long since Prof. Ira Rem-sen delivered an address before the Johns Hop-kins university graduates, in which he took the ground that the present requirements for admission to our leading American colleges are too great, and should be modified. As at present, it is scarcely possible for a young man desiring to engage in one of the professions, to complete his course upon reaching his major-ity. A very few may, by reason of special ad-vantages in his life, be able to do so, but the many cannot. A young man will take his bachelor's degree at twenty-two. If he desires to fit himself for the medical profession, he must now pursue a further four years course, and should he desire special preparation, as many young men are ambitious to obtain, he will be close to the thirties before he is ready for his profession. The same is true of the law, and of the ministry. Might it not be well to require less in the number of subjects upon which examination is required for admission, and if possible, demand a greater degree of | thoroughness in preparation. Educators in general seem to agree in this, that our colleges are too much mingling with collegiate meth-ods university features, and so are raising the standard of admission too high for the average student seeking a collegiate education. The method leads to what is termed "coaching" for examination, which cannot be other than hurtful to the student. Preparatory work is all-important, but quality, rather than quan-tity, ought to be the aim. It is not the amount of Latin a man may have lead which ought to qualify him for admission to college, but the amount of Latin he knows. You cannot meas-ure knowledge by the yard-stick. A well-trained memory, thoroughness and accuracy— these are of the highest importance in the preparation for the pursuit of a collegiate edu-cation. G. FREED, BUT NOT FREE. Joel Chandler Harris, in one of his short stories called "Free Joe and the rest of the World," gives a short sketch of a freed negro | in ante-bellum days. Free Joe was shabby, poor, and almost friendless. Who cared for a ragged negro with a little dog trotting at his heels ? The better class of whites did not; they had their own negroes to care for, the I lower class were far above him because of their | color, and made him an exile. To them all, he was an object of suspicion. Poor, humble I Joe was freed, and, therefore, a subtle danger was lurking in all he did or said. THE COLLEGE MERCURY. 36 One, only one, was a friend to Free Joe. iThat was his wife, and she belonged to a slave [owner who did not allow "free niggers" on [his premises. For a long time the two met in Ithe woods near the Calderwood plantation, (but Mr. Calderwood found this out and hur- Iried Lucinda off to the cit}' where he sold her. Free Joe knew nothing of this. Night after night he waited under the old tree, but his {wife came no more. His simple heart never doubted Lucinda, but he could not understand Bier absence. He consulted a wise fortune-jteller who gave him no encouragement. Once [more he went back to the old trysting place ; perhaps she would come this time. He was so Inear the Calderwood plantation that he could [hear the darkies singing, and he almost thought he could distinguish Lucinda's voice. [There he sat all night; morning found him in Ithe same place with his head bowed upon his [breast. Was he asleep, dreaming of the Lu- [cinda who never came ? A white man, pass-ing by, shook him roughly but he did not [waken. The story-teller says; "His clothes jwere ragged, his hands rough and callous; his Bhoes literally tied together with strings; he Iwas shabby in the extreme. A passer-b}', [glancing at him, could have no idea that such [a humble creature had been summoned as a witness before the Lord God of Hosts." What was Free Joe's freedom to him? He Iwas an outcast even from his own race while [white people looked on him as less than a elave. His only friend beside a poor little dog Iwas an enslaved wife, and she was separated from him forever. He was affectionate and [hopeful, but he was also ignorant and super-stitious. There was no opening for Free Joe; lie had no talents, no friends, no ambition. 3orn and trained in slavery, in freedom he vas helpless. Free Joe is a type of the great class of ne-roes who, at the end of the Civil War were ireed men, but not free. At the Atlanta Ex-position was a plaster cast, made by a colored San. It represents a powerful negro with tragments of chains clinging to his limbs, and it bears the legend: "The chains are broken, but not off." The Emancipation proclamation was only the beginning of freedom for the colored race. It was the breaking, but not the removal of their fetters. They had black skins, and woolly hair, they were Africans; they had been slaves; therefore, they were despised. Not one of them had ever known a home in the true sense of the word. Their families were not their own. Their work had always been done at the command of others; they had no habits of industry and no sense of responsi-bility. They were careless and happy, affec-tionate and emotional. They were a race born under sunny skies in a tropic land, trained in the school of slavery, and then sent out to make their way among energetic, educated white people. Was the negro lazy and im-provident ? Why should he be otherwise ? Was he ignorant ? Slaves had no use for learning ; not even as much as the "three R's." Behind these people were generations of heathen life in Africa and generations of slavery in Amer-ica. Before them, what? When they were freed, they had very crude ideas of what that freedom meant, while only a few of the white people cared what it meant. While they were slaves they had learned one thing, and that was to reverence the white man's God. The negro is and always has been, religious. Even when he was worship-ing idols in his old heathen home, he was nevertheless religious. Now, his worship has been turned in the right direction, and the ne-groes are not only Christians, but Protestant Christians. This much the white man has done for him. What else has been undertaken for the sake of his progress ? He has been given the ballot, but he has not been allowed • its free use. If politicians cannot get round the law in one way they can in another. "The negro is not fitted for the rights of citizenship," they say, when they fear he is about to vote with the other party. But other benefits be-side the negro's political salvation have been attempted. Some are taken back to Africa 37 THE COLLEGE MERCURY. and placed in settlements, when missionaries ; teach them how to civilize their wild brethren, j "Africa is their home" it is said, "and that is the only place where they can develop." Others are educated here, and that education is enough to make one groan. In some schools they are found studying higher mathematics, when they do not know arithmetic, and Greek and Latin, regardless of the fact that they do not yet comprehend plain English. This pleases them, of course. With all their love for display and aptness for imitation, they feel that they are having "white studies" now. Their friends think their advancement is mar-vellous: Their teachers—if their teachers had more sense and courage, the pupils would get what they need, rather than what they want. But some are beginning to see the needs of the colored people and are establishing schools for them on a diffeient plan. Schools where they are given a practical training for a prac-tical life. Where they learn to be mechanics, architects, and whatever else a community needs. . They learn to do all kinds of work, and, more than this, they learn how to work every day. -They learn English, too, and after that, as much more as they can and will. When the negroes were freed, they were like children, and they were at the mercy of the civilized and cultured, but often selfish, white race. In many instances nothing has been done in the way of training them. In most cases when anything has been done, it has been in the form of experiment. One plan after another has been tried until Booker T. Washington, himself a negro, has adopted this plan of practical education; of giving his peo-ple just what they need; both industrial and intellectual training. Despised, neglected, and ■the subject of experiment, is it any wonder that the average negro does not yet stand be-side the average white man ? He has borne much at the hands of the white man; the one whose duty it is to befriend and teach him. White men brought the negroes to these shores and made them slaves; in a great political crisis they were presented with freedom; thrown upon their own resources when they had no resources. We, whose fathers favored or permitted slavery, owe it to the freed slaves to give him what recompense we can. He cannot change the color of his skin and become a white man; neither can he change his nature to that of the white man. He must always be himself; but when that self has been trained and developed, it will not be the lazy, careless self of the present day. The past thirty years mark much improvement, even under great disadvantages. Leaders have risen from among their own race and the habits of slavery are disappearing. But they cannot be white people; they must develop in their own way and keep their own individu-ality. Thus, and only thus, can they rid themselves of their broken chains. But the chains are falling; and we may look for the day when the negro will step forth, no longer a freedman, but a free man, and take his place among the great and good of the nation. In the meantime, the least that we can do, is to see that we put no occasion for stumbling in our neighbor's way. E. M. L-, '96. ♦ ♦ ♦ RETURN OF PERSEPHONE. Demeter decks the wood in green To greet Persephone, She carpets with a verdant sheen Each meadow, lawn and lea ; And every field and forest scene She brightens, silently. She bids the tiny bud unfold, The merry robin, sing ; The violet forget the cold. The arbutus upspring; The crocus too, in cup of gold, Its sweetest tribute.bring. She watches, with an anxious eye. Each shifting shade and light, And scans the ever changing sky From morning until night; Now heavy clouds go floating by, And now the sun shines bright. Oh, for a breath of summer breeze. To wake the sleeping flowers ; Oh, for the shade of budded trees, The balm of April showers ; Oh, for the green of grassy leas, For "glad and golden hours ! Oh, Earth, no more in silence be, In deepest, darkest night; Break forth in streams of melody, THE COLLEGE MERCURY. 38 Press onward to the light, Then shall my lost Persephone Return, all fair and bright. Persephone, Persephone, For many dreary days My heart has wandered, seeking thee In dark and desert ways. Persephone, come back to me, And fill my life with praise ! I hear her foot-step on the hills, Her smile the flowers hold ; Her laughter ripples in the rills, Sunshine, her hair of gold. Her sweetness all the Springtime fills With beauty never told. She comes. Her footsteps press the grass. And flowers spring beneath, And bloom, a perfect, perfumed mass, Her queenly brow to wreathe. The wild birds greet her, as they pass. And sweetest carols breathe. Oh, Earth, bring all thy treasures sweet, The flowers of the lea, And scatter at her fairy feet Who cometh now to me. And sea and sky grow fair, to greet Returned Persephone. A. R.W.,'99. IT HAD TO GO. 'Twas late at night, the halls were dark. All Freshmen were asleep. When slowly through the darkened halls The Sophs were heard to creep. They slowly wound their way around Until they reached Joe's door, And then they stopped and listened long ; At last they heard him snore. A knock awoke him from sweet dreams To things more real iu life. He learned the object of their call He saw their sharpened knife. Disguised with masks, they made for him In such a " friendly " way, That made him shake though half awake And beg them not to stay. "Take what you will, I'll pay the bill," (Combined strength Joseph feared), "There's only one thing that I ask, And that is, save my beard." A smile passed round the gathered mob, Then came the verdict, slow : "Sir, we decided 'ere we came Your beard would have to go." Then quick the knife sped o'er his face Held firm by willing hands, And in the morn Joe found his beard Was scattered like the sands. H.M.C. I On Thursday, April 9th, Mr. Beaver, trav-eling Sec'y of the State for the Y. M. C. A., Iwas here looking after the interest of the work. COLLEGE LOCALS. GRAYSON Z. STUP and ROBBIN B. WOLF, Editors. you come so Hot weather. Spring fever. New MERCURY staff elected. Bums put much big curve on ball for In-dian. Musselman and Armstrong have the strong-est room in college. "Why, darling, why did late?" Kitzmeyer, '98, is confined to his home with sickness. The Juniors are working hard on their ora-tions for the oratorical contest. The ten speakers for commencement are as follows : Rice,"England's Policy in Turkey;" Eisenhart, Valedictor}^; Miss Eoomis, "Liter-ature of the Home;" Stup, Salutatory; Shinier, "Revival of Olympic Games;" Spayde, "Christianity and the Working Classes;" Shaar, "The Earth a Remnant;" Reitzell, "The Primacy of the United States in the Western Hemisphere;" Baum, "Municipal Reform;" Loudon, "Cecil Rhodes." The Octet and Violin Quartet are contem-plating a trip to Millersburg in May. They are prepared to give a good concert. A good job for an overworked student : Plucking the dandelions out. of the grass on the campus. Two Sophomores, cogitating over Dr. B.'s head, propounded the following conumdrum : Why is Dr. B.'s head like a hound ? Because it makes a little hair go a great way. E.,'99—Oh! Mr. F., the MERCURY says that if anyone has a dispute that cannot be settled amiably he shall call around to 29 W. He must have been thinking of the amiable girls. B.,'99—What are you reading? There, you are designating the Sabbath again ! S.,'99—Who is the author of Milton's "Par-adise Dost?" H., '97—' 'Shakespeare, of course.'' A., '97, While walking up the street dur-ing vacation, was reading Spectrum proof, and not noticing a shoot that was conveying coal 39 THE COLLEGE MERCURY. into a cellar he fell over it, breaking it down, and at the same time considerably disturbing his own equanimity. A passer-by said it was possible to hear the coal hustler hurl all sorts of expletives, dashes, and question marks af-ter the editor. Shortly after the term opened two Sophs overslept themselves on Sunday evening, and finding their appetites too strong they decided to call at the store and get some apples. They knew the girls would let them have them, so they went without collars. When they got there, however, the ladies insisted that they should come in, which they finally agreed to do until the apples were procured. While sitting there, with coat collars turned up, L. said : F., why don't you put down your coat collar ? This was too much for the modest young man, and he blushed. Mr. H., '99, believes in the motto that "Bet-ter the day, better the deed," having arisen one Sunday morning at 5 o'clock to study a declamation. The report is circulated that Mr. C.,'99, has been kidnapped by the Millersville authorities. We hope he may enjoy this experience better than his previous one. Mr. K.,'99, has been blessed with his third set of teeth, which he finds very troublesome, especially when he wishes to flirt. He had a slight experience in that line, recently. For further information, apply to Josey. Mr. E., Prep., recently astounded a young lady by the remark that his mother expected him to bring an American wife with him when he returned. Sammy is doing pretty well, but he must remember he is not yet ready to return to Persia. Mr. B., '99, would like meditetaneous speaker. Mr. S.,'99, during vacation remarked to some lady friends : "Oh, I'm naturally bright in languages, and I read French at sight. Dr. M. begs leave to differ. If "conceit were consumption" he'd be dead this long time. to become a good Mr. W.,'99, on account of his "lovely hair," has found favor in the eyes of the '99 co-ed. The "son of an eminent divine" has so far advanced in his manhood that he can now go around with a pipe in his mouth and not get sick. Bravo ! Luther. Nearly all the Seniors have taken leave of their moustaches. The object is to make the class appear as young as possible. Those who I kept their moustaches were afraid that they could never raise another one. Mr. H., '99 was seen, or rather heard, at a late ball game with a deaf .young lady. The conversation ran somewhat as follows: He— "Is'nt that a fine pitcher?" She—"No, I don't think it will rain." One of the Juniors, who had ruined his eyes the night before, by writing fine print, was unusually disappointed to hear that the exam-ination was excused. The committee appointed by the board of trustees in regard to Dr. McKnight's resigna-tion, met in the reception room of the recita-tion hall last Tuesday morning. Nothing is known as to their action. The Spectrum will be out in a few days. The publishers have had the material for some time and will send the books about the first week in May. There will be a few extra copies. If you have not subscribed, you should do so at once. Again work in gymnasium has been deserted. Tennis and base ball, how-ever, have more than replaced it. Tennis spirit is running high. Nearly seventy of the boys have entered the tournament. Baseball is also getting its share of enthusi-asts. Very exciting and close class games are expected. At noon on Wednesday, April 29th, Miss Margaret Grayson Valentine, daughter of Dr. Milton Valentine, professor of theology in the Seminary, was united in marriage to Mr. Henry W. Siegrist, of Lebanon. The cere-mony occurred at the home of the bride, and was performed by Dr. Valentine, assisted by the bride's brother, Rev. Milton H. Valentine. The bridal procession was composed of the groom and his best man, two bridesmaids, the maid of honor, and the bride, leaning on the arm of her brother, Sterling Valentine, and marched to the altar to the strains of Tann-hauser's wedding march. The room in which the ceremony was per-formed was decorated most beautifully with apple blossoms, producing a charming, as well as novel effect. The wedding was very largely attended, and the presents were especially numerous | and handsome. THE COLLEGE MERCURY. 40 After congratulations were extended to the newly-married pair, most elegant refreshments were served to the guests. The bride and groom started on their tour on the afternoon train on the W. M. R. R. The MERCURY unites with their many friends in extending congratulations and best wishes. It is reported that a midnight flitting took I place at Prep, a few _ evenings ago. Some of the Preps, thinking that the attractions were too great for Mr. E., 1900, kindly helped him i to move. We are sorry to learn that the rooms sought for by Mr. E. were occupied, and Mr. E. was compelled to move back with all his possessions. The MERCURY extends its sympathy. At last things have come to an end, or, at least we hope so, in the line of fights. On Friday night, April 18, as Messrs. Smith, '98, land Spayde, '99, were returning to college, after having been up town for something to eat, they were stopped at the depot by three town fellows, who demanded "a dime to rush the growler." They were refused, when they followed our men down to and inside the col-i lege gates, where they made a desperate as-sault on them. One of the assailants, King, {by name, had a knife, and succeeded in cutting ;'both Smith and Spayde. Finally, the fight was ■ interrupted by the appearance of other college Imen on the scene, and the town men then withdrew. On account of not knowing the names of the assailants, warrants could not be issued as soon as needful, and King managed to escape for the time being. All three men jhave now been caught, tried and convicted. ■There is no doubt but that the}' will receive a |just sentence. On Friday evening, April 25th,- the last of a Ivery good course of Y. M. C. A. entertain- Imeuts was given. Dr. Willits was the speaker lof the evening, and his subject was "Sunshine, lor How to Enjoy Eife." Quite a large num- Iber of people were present, and the lecture ■was enjoyed by all. Dr. S. [in physiology]—Which is the bet-ter, Mr. B., to live upon a mixed diet all the time, or upon one consisting of the same kinds I of food ? 'Chummie" B.,'99—Why, Doctor, if you |iat the same kind of food all the time, you'll [die sometime, won't you ? Dr. B. [In Greek]—What is a man ? Mr. R.,'99 -Man is a quadruped. "Capt." D., famous as a '99 foot-ball player, is calling on a girl, when the college bell is heard to ring,— THE GIRE—Mr. D., do you hear, the bell for study hour is ringing. Mr. D.—Oh, that's all right, they'll excuse me. THE GIRE—Well, I'll excuse you, too, Mr. D. Mr. M., '99, of New York fame, while in Physiology, enumerating the different parts through which the food must pass before reaching the stomach, grew eloquent, men-tioning the throat, the pharynx, the gullet, the liver, the lungs, and would have included the heart and the brains, had Dr. S. allowed him. Dr. S. [in physiology]—Mr. E., what word in the English language do we get from bicus-pids ? Son-of-an-emineut-divine—Cuspidor ! Dr. M.—How are consonants at the end of the words pronounced ? Mr. S.,'99—They are pronounced silent. Dr. B. [In Sophomore Botany class, hold-ing up a flower stalk]—Does this resemble grass ? Chorus, on back row—Yes, sir ; it's green. Dr. B.—There are other things besides grass that are green. Chorus, on back row—Yes, sir—Freshmen. Mr. F.,'98, in Greek class the other morn-ing furnished some entertainment by reading about Alexander and Meualaos fighting for "the woman with long spears." "Doc." E.,'98, recently convulsed several of his friends by referring to the spray, which he uses for cologne, as his "itemizer." Und no huts ihn gewunert fer was sie lacha ! Mr. S.,'99, on being told that the Odyssey treated of the wanderings of Ulysses, said he couldn't see how that could be, because his Mythology said that Homer wrote about the wanderings of Ulysses. These Freshmen are always so exact. Mr. H., '99, insists that coquette is pro-nounced croquet! Perhaps there is some re-lation between the two in the place from which he comes. Charles F., '98, has taken to chewing to-bacco, and if any fellow wants a chew he knows where to get it. Gold Rope, No Tax, Finzer's Old Honesty and Battle Axe are some -M THE COLLEGE MERCURY. of his favorites. We have heard it reported that he did not commence this detestable habit voluntarily, but that he was prevailed upon by his friends. One short sentence will tell the whole story. His sideburns arc no more. We all know who wore them; we all know who did the college the service of removing them; and we all know that we are very thankful. It is not necessary to add, that he looks a great deal better with-out them. What strange freaks of nature we do read about—worse than earthquakes and landslides. Mr. H., '98, the other clay in Bible astonished the class by saying that "the Taurus mount-ains flow westward into the Mediterranean sea!" "Jerry" F.,'98, recently in English litera-ture, made a slight mistake when he said that among the books of the Elizabethan period was one on "railways." Zullinger, '98, is at his home in Waynes-boro, suffering with a severe attack of rheu-matism. McAllister, '98, was also on the sick list for about a week and a half, but is again back to his work. The exhibition given by the Sons of Her-cules in the Gymnasium, Tuesday evening, April 21, was one of the best for some years. The audience, however, should have been much larger, and it is to be regretted that the fellows did not turn out as they should have done. The performance consisted mainly of mat work, with some work on the horizontal and parallel bars, and concluded with a three round sparring match between Bechtel, 1900 and Kahler, 1900. All the performances and figures were very skillfully executed, and the Sons of Hercules are to be congratulated upon their successful entertainment. "The floral tributes to the favorites were many and beau-tiful." Those who took part in the perform-ances are : Wiest, '95, Stup, '96, Krafft, '98, Fuss,' 98, Hermann,' 99, Brumbaugh, '99, Straw,'99, Kahler 1900 and Bechtel, 1900. The College Octette and the Violin Quartette furnished the music, which was well appreci-ated— especially by the gallery, who rendered their applause in a very vociferous manner when the Octette closed with "Away down South in old Virginia." /\LUw|Ni- II. D. SHIMER AND H. W. BIKLE, Editors. '68. Rev. L. M. Heilmau, D. D., pastor of the Lutheran church at Harrisburg, is deliver-ing a series of five illustrated lectures covering subjects of history, travel and science. '72. Rev. J. A. Koser will occupy the new-parsonage by May 1st, at Sioux City, la. '74. Rev. W. L. Remsberg, of Omaha, Neb., has been called to the Myersville charge in Frederick county, Md. '75. Rev. E. G. Hay, of Red Hook, N. Y., delivered his illustrated lecture on Gettysburg in Story and in Art, in the Lutheran church at Albany, Rev. Dr. G. M. Heindel, pastor, on April 29th. '75. Since Rev. E. D. Weigle, D. D., as-sumed the pastorate of Trinity Lutheran church, Meclianicsburg, January 1st, 1896, sixty persons have been added to the member-ship of the church, increasing the roll of mem-bers to over two hundred. '78. Rev. A. R. Glaze has changed his ad-dress from Gordon to Maple Hill, Pa. '80. Rev. G. W. McSherry, of Taneytown, Md., has resigned. This leaves one of the most important charges in the Maryland Synod vacant. '82. The second edition of "Practical Exer-cises in English," by Rev. Prof. Huber Gray Buehler, published some months since by Harper Brothers, is now going through the presses. The author is at present engaged in the preparation of another book of an educa-tional character. '82. Rev. H. H. Weber, General Secretary of our Church Extension Board, immediately after the last meeting of the Board, suffered a relapse, and is now at his home, unable to leave it. It is thought the heavy work before Eas-ter is the cause. '82. Rev. H. L. Jacobs has resigned his charge at Hanover. His many friends and acquaintances will regret to lose him as a citi-zen, while his congregation must doubly re-gret their loss of a gifted pulpit orator and a faithful and earnest pastor. Mr. Jacobs will l go to Tyrone. '83. Field Secretary Rev. H. L. Yarger, of j the Church Extension Board, is visiting all ■ the churches of the General Synod in Califor- I nia. THE COLLEGE MERCURY. 42 '84. Rev. Geo. E- Faber, A. M., has pub-lished in tract form, a patriotic discourse, which he delivered before Wayne Council, No. 46, Jr. O. U. A. M., Nov. 24, 1895. Thesub-j jectof his discourse is "Four Horns and Four [ Carpenters.'' '88. Rev. D. Frank Garland, pastor of the Church of the Reformation, Baltimore, Md., has published a neat card of his special servi- Ices now being held. '91. Rev. Chas. Ritter, of Fayetteville was recently in town visiting H. T. Weaver and family. '91. Rev. W. G. Slifer, of Idaville, has re-ceived and accepted a unanimous call to St. John's Lutheran church of Davis, W. Va., j and will take charge in the near future. '91. Rev. August Pohlman, our medical [missionary-elect to Africa, was graduated from the Baltimore Medical College on commeuce- Imentday, April 22d. He had the honor of having been chosen class valedictorian. '91. Rev. Stanley Billheimer preached in [Bethlehem Lutheran church, Harrisburg, on Sunday, April 12. '93. Rev. W. H. Ehrhart, of the Gettys-burg Seminary, has been called to Silver Run, [Md. '93. Rev. John C. Grimes has been asigned Jto the Greencastle charge, Greencastles, Pa., [by the Central Pa., M. E. Conference. '95. Ivan L- Hoff has been admitted to the Ibar of Carrol county, Md., and is building up a good clientage. ATHLETICS. WILLIAM E. WHEELER. Editor. The base ball season was opened April 17th, by the game with Washington and Jefferson, Ion the home grounds. The game was quite Ian exciting one on account of the opportune jbatting on both teams. W. and J. made two |runs in their half of the third inning, and by a nome-run hit of Tate, Gettysburg tied the score in the second half of the third. Two nore runs were added to each nine in the fifth inning, and again enthusiasm ran high. W. and J., by bunching their hits in the sixth and seventh, added five more runs, and this lead IGettysburg was unable to overcome, and al-though adding three more to their favor, they were defeated by a score of nine to seven. The make-up of the home team was somewhat uncertain until the day for the game, and their playing was very good, only two errors being made. Rogers, for W. and J., pitched the better game, allowing Gettysburg but six hits. For the "blue and orange" Sheely and Tate led at the bat, while Heisey and Eicher carried off the honors for the visitors. Being the first game of the season, a large crowd was present, and between innings the Gettysburg band played appropriate strains. The following is the score in detail : GETTYSBURG. R H PO A White, 3b 0031 Sheel}', lb 1260 Leisenring, ss. 3 o o 6 'rate, c 1270 Wolf, e.f 0110 Hartzell, l.f. 0060 Huttou, r.f 0020 Wisotzski, r.f. 1 1 o o Courtney, p 1003 Licht'b'rg'r^b 0020 w AND j. R Nesbit, ib 2 Hughes, ss 1 Heisey, rf 2 Eicher, 3b 1 Moore, cf o Rogers, p o Thomson, c. . 1 Beason, 2b o Gamble, If 2 Totals 9 13 27 14 7 lotals 7 6 27 10 2 Earned runs—Gettysburg, 4; W. and J., 7. Two-base hits- Gettysburg, 1; W. and J., 1. Three-base hits—w. and J., i- Home runs—Gettysburg, 1. Stolen bases—Gettysburg, 5; w. and J., 6. Double plays—Hughes, Beason, Nesbit. Struck out—by Gettysburg, 6; by W. and J., 8. Passed balls—Thom-son, 2. Time of game—2,30. Umpire—Donald McPherson. The home team was again defeated on the 18th of April, at Lancastei,by the Franklin and Marshall team, by a score of nine to noth-ing. Inability to hit F. and M.'s pitcher, a State League man, was the cause of defeat. Gettysburg put up a pretty game in the field, and supported Burns in fine style. The latter struck out fourteen men, creating for himself an enviable record against F. and M.'s hard hitters. He allowed them but eight scattered hits. Harr did the best batting for F. and M., and Sheely and Leisenring for Gettysburg. The game was without any distinguishing fea-tures, since both teams showed considerable weakness at the bat. Cremer and Kready did the best fielding for F. and M. The fol-lowing is the score : GETTYSBURG. White, 3b Sheely, ib Leisenring, 2b Mulhall. c Diehl, cf Wisotzki, ss. Wolf, r. f Burns, p Hartzell, 1. f. R H PO Oil 013 o 1 3 o o 14 F, & M. R H PO A Hambright, 3b. 1 o 2 2 Cremer, c 2193 Sheckard, p I 1 2 1 Barthol'm'w.ib o 1 8 1 Sheibley, 2b I o 3 1 Gillan, cf 2120 Harr, rf 0210 Helman, If 1 1 o o Kreads', ss 1 1 o 2 Total o 3 23* 7 4 Total 9 8 27 10 ♦Sheckard out-hit by batted ball. Earned runs—F. and M., 1. Two-base hits—F. and M., 3. Double plays—Sheibley aud Bartholomew. Base on balls— Gettysburg, 1 ; F. and M" 6. Hit by pitched ball—Gettysburg, 1; F. and M., 2. Struck out—Burns, 14; by Sheckard, 8. Passed balls—Mulhall, 1. Time of game—2.05. Umpire—Mr. G arwood. 43 THE COLLEGE MERCURY. The third game of the season resulted in a decided victory for Gettysburg, whose oppon-ent was the strong nine from the Carlisle In-dian school. As is usual in all games with this institution, a large and appreciative crowd was present. The grand stands were filled. It was an ideal clay for base ball, and both teams entered the game with a de-termination to win. Stung by the two previ-ous defeats, Gettysburg made every effort to retrieve lost reputation at the expense of the Indians. But seven innings were played, to enable the visiting team to catch a train for home, and in that time Burns had them en-tirely'at his mercy, allowing the Indians but three hits. His ups and downs and deceptive, ins and outs were too much for the heavy hit-ters from Carlisle. Seventeen men fanned the air in vain attempts to hit the ball. Both teams played a pretty game in the field. Tate led at the bat for Gettysburg, getting three out of the five hits made. Jamison and Shelafo were the only ones able to touch Burns. Score in detail : GETTYSBURG. White, 3b 1 Sheely, ib o Leisenring, ss. 0 Tate, c 1 Wolf, cf 1 Hnrtzell, If o Licht'b'ger, 2b. o Hums, p o Mutton.rf o R II PO A 18 I 5 2I INDIANS. R H TO A Pierce, ib 0050 Roger, cf 0030 Shelafo, p 1203 Archiquette, If o o 2 o Jamison, 2b. o ] jackson, rf o Yrobe. ss o Louis, 3b o o Spenser, e o o o o o 1 Total. Earned runs—Gettysbnrg, 2. Total 1 3 18 7 3 Two-base hits—Indians, I" Stolen bases—Gettysburg, 2; Indians, 2. Double plays—Louis. Jamison, Pierce. Base on balls-Gettysburg, 3. Hit by pitched ball—Gettysburg, 1; Indians, I. Struck out—By Burns, 17; by Shelafo, 4. Time of game—1.55. Umpire-Paul Kuendig. The need of a good track team was clearly shown by the recent participation on the part of Gettysburg in the relay races held at Frank-lin Field, University of Pennsylvania on the 25th ult. With proper and sufficient training we could have undoubtedly won in our event; as it was our team secured third place. Many benefits are derived from such meets and the good obtained shows itself in subse-quent races. The meeting with the college athletic world, the exchanging of plans and purposes by the different men and coaches are of an inestimable benefit to any team, and es-pecially to our own team. Track work has hitherto been a minus quantity at Gettysburg and only an occasional spur would cause any-thing like a revival of the true athletic spirit. The result of this, our first participa-tion in relay racing, should not be disregarded, but all energy and power exerted to put into 1 the field a strong representative track team. This is the intention of the management and it should meet the hearty co-operation and sup-port of the students. Arrangements are now being made for a "field day" during com-mencement week. Further notice and needs will be made known. The prospects for our foot ball team next i year are now engaging the attention of the management. During the next few weeks the i old men as well as new ones will get out on i the field and practice kicking, running and I falling on the ball. This practice is absolutely I necessary for a successful team, and though a I little earlier than usual, means a great deal I toward the success of the eleven There is good material now in college and, with prom-ised accessions, our prospects for a winning team were never so bright. The manager is now arranging the schedule, and a number of dates have been secured. The drawings for the tennis tournament have not yet been made, but will be done in a few days. A greater number of entries have been secured this year than ever before. Manager Lark is working hard to make this tournament more successful financially and otherwise than previous ones; and from the entries and possible drawings a goodly number of close and exciting games will be witnessed. All tennis players should enter this tournament and uphold the record made by former players. FFJATERNHY NOTES. PHI KAPPA PSI. We were pleased to have among us recently for a few days, Rev. J. L. Smith, D. D., '62, ofPittsburg, Pa. F. G. Turner, '93, is studying law at the University of Maryland. Rev. J. G. Goetman, D. D., attended a com-mittee meeting held here several days since. Eisenhart and Reitzell, '96, are two of the ten speakers at the coming commencement, Eisenhart receiving the appointment of Vale-dictorian. E. W. Smith, '93, intends pursuing shortly a course of medicine at U. P. Paul F. W. Kuendig, '98, has been elected official umpire of the Cumberland Valley League. THE COLLEGE MERCURY. 44 PHI GAMMA DELTA. Bro. Walter H. Stifel, of Allegheny, Pa., was initiated on Tuesday, April 28th. We had the pleasure of entertaining Bros. Beason and Logan from W. and J. during the visit of their base ball team, Apr. 17. Bro. Swartz, '81, until recently pastor at Wilmington, Del., accepted a call to Pough-keepsie, N. Y. Bro. Fichthorn, '84, will sail from New York, June 24, on the Friesland, for a two months tour of England and Germany. Bros. Seabrook, '77, Gait, '85, and Anstadt, '90, were welcome visitors in Gettysburg re-cently. The following brothers were in town attend-ing the Siegrist-Valentine wedding last Tues-day : Hocker, '80, Valentine, '80, Stahler, '80, Valentine, '82, Alleman, '84, Fichthorn, '84, Kausler> '84, Miller, '85, DeYoe, '86, Garland, '88. Bro. Herr, ex-'97; is one of the performers [in the U. of P. "Mask and Whig" Club. Bro. Smith, '97, recently took a trip to Phila. on business in the interest of the Spec- : hum. Bros. Rice, Shaar and Baum are speakers chosen for Commencement. Bro. Norman Gait, '85, of Washington, D. C, was married to Miss Edith Boiling, at Wyethville, Va., Thursday morning, Apr. 30. Bro. H. R. Smith was recently elected Busi-ness Manager of the MERCURY for the coming I year. ALPHA TAU OMEGA. Rev. C. G. Bikle, '92, of Glen Gardner, N. J., paid the °hapter a visit, recently. Geo. A. Kyner, '89, of Chambersburg, Pa.,- was in Gettysburg some time ago. M. R. Zulliuger, '98, who was compelled to go home on account of sickness, has improved and will be back in a few weeks. Ralph L. Smith, '98, has gone home and will not return this term. W. E. Wheeler, '97; C. B. Erb, '97, andH. F. Grazier, '98, who were members of the relay team, report a fine time while at Phila-delphia, through the courtesy of Penn. Tau. F. S. Emmert, ex-'gs, has graduated from 1 Bellevue Hospital, New York, and is practic- | ing his profession there. Chas. H. Spayde, '99, was home for a few days, recently. PHI DELTA THETA. O. H. Melchor, '76, spent a few days in town recently. C. E. Reinewald, '85, paid us a visit on April 29th. J. C. Hughes and Alex. Eicher, of Penu'a Gamma, were the guests of the Chapter on April 17th and 18th. J. E. Meisenhelder,' 97, and J. W. Ott, '97, have been elected to positions on the MERCURY staff, the former as assistant business manager, and the latter as an associate editor. SIGMA CHI. . Emory L. Loudon, '87, of Altoona, Pa., paid the Chapter a Welcome visit April 29th. E. W. London, '96, was. one of the repre-sentatives from this college in the relay races at the University of Pennsylvania, at Philadel-phia, April 25th. He has also been chosen as one of the ten speakers for commencement. Frank Leisenring, '97, spent Saturday, 18th ult, at Lancaster, with the base ball team. TOWN ^D SEWIJNARY NOTES. WEBSTER C SPAYDE, Editor. TOWN. Among the bills passed by the New York Legislature and sent to Governor Morton for approval was one appropriating $25,000 for an equestrian statue at Gettysburg to Major Gen-eral H. W. Slocum. It is not at all. likely that the bill will be vetoed. Before many years the field will be dotted with works of sculptors. . The Senate has concurred in the House bill to improve the roads within the National Park at this place. Another observation tower is to be erected this summer. Sunday trains will likely be put on the Ship-pensburg, Carlisle and Gettysburg divisions of the Reading Railroad, again about the middle of May. The repair hands are getting the electric road in condition for operation. 45 THE COLLEGE MERCURY. The Union League of Philadelphia will be here on the 23rd and 24th of May on their an-nual excursion. At the oratorical contest between members of the Prohibition Club of the Seminary and College, held in the Court Room, Thursday, April 23d, J. S. Huddle, of the Seminary, was chosen to represent the association in the State contest, which will take place in Philadelphia, May 8th. The judges were Revs. T. P. Ege, Hugh Gilchrist and A. R. Steck and Wm. Arch McClean and D. P. McPherson, Esqs. The able and eloquent sermon of Rev. Dr. Billheimer in St. James Lutheran church on Sunday evening, April 26th was attended by over 100 members of Gettys Lodge of Odd Fellows in a body, and by an audience which crowded the spacious audience room. At a meeting of the Board of School Direc-tors Monday evening, April 27th, it was de-termined to buy from J. Emory Bair and Calvin Gilbert the tract of land which forms the triangle between the Chambersburg pike and the Springs road, from the railroad east to the monument. The price fixed is $1,500. Several architects have been notified of the in-tention to build, and plans are requested for a handsome, two-story brick building. SEMINARY. Rev. W. S. Oberholtzer, who was ill for quite a long time, is well again, and left for his home on Monday morning, April 27th. We extend to him our best wishes for the future. On Sunday, April 19th, Rev. Ervin Diet-erly preached at Greenvillage in the morning and at Fayetteville in the evening. Rev. L. H. Waring returned lately from Bloomington, 111., where he spent several weeks in mission work. Rev. L. B. Hafer preached for Rev. Jas. Guiney, at Cold Springs, Sunday, April 12th. On Sunday, April 12th, Rev. J. T. Huddle preached at Germantown, Pa. Rev. Charles P. Wiles has accepted a unan-imous call to the Rossville charge, York county. Rev. E. E. Neudewitz filled the pulpit for Rev. Weigle, at Mechanicsburg, on April 19. The joint council of the Myersville, Md., Lutheran charge has extended a call to Rev. Wilson L. Remsburg, of Omaha, Neb., to be-come their pastor, and it is understood that he will accept the call. Rev. Remsburg was graduated from the Gettysburg Seminary. The following Seminarians were out preach-ing on Sunday, April 26th : Rev. E. E. Par-son in the Messiah Lutheran church, Harris-burg ; Rev. C. P. Wiles at Rossville, York county, Pa.; Rev. A. A. Kelly at Mechanics-burg, Pa.; Rev. M. J. Kline in the Bethlehem Lutheran church, Harrisburg; Rev. L- F. Myers at Frederick, Md.; Rev. J. M. Guss in the Second Lutheran church, Carlisle ; Rev. J. C. Bowers at Lutherville, Md.; Rev. J. F. Crigler at Newport, Pa.; Rev. A. J. Rudisill at New Bloomfield, Pa.; Rev. Flavius Hilton at Martin's Creek, Pa., and Rev. W. H. Erhart at Silver Run, Md. LITERARY SOCIETIES. EDNA M. LOOMIS, Editor. PHILO. On Friday evening, April 17th, the Senior members of Philo Society, arra37ed in their gowns and mortarboards, followed the custom instituted by the class of '95, and rendered their valedictory program. Notwithstanding the great warmth of the evening, an unusually large audience assembled, and apparent^ were much pleased with the performance. The program was as follows : Instrumental Solo, - - - Miss DIEHL. Greeting, --- BADM. Roll Call, - RITTER. Essay, "Oratory as a Factor in Education," - - RICE. '96 on the Campus, REITZELL. Vocal Solo, - - - STOT. Poem, --- Miss LOOMIS. Oration, --- EISENHART. Retrospect, --- - MENGES. '96 on the Carpet, - ' - - - - CAKTY, Vocal Solo, - - - - - - REITZELL. '96 in I,ab., --- I,OUDO!(. Prophecy, --- YODER. Piano Solo, --- Miss DIEHL. At the close of the program, Mr. Stup, on behalf of the Senior members, presented the society with an excellent portrait of Dr. E. S. Breidenbaugh. The following men were elected to positions on the MERCURY staff for the ensuing year: Business Manager, H. R. Smith, '97; Asso-ciate Editors, S. J. Miller, '97; L- Kohler, '98; C. H. Tilp, '98; C. T. Lark, '98. The following officers were elected on Fri- THE COLLEGE MERCURY. 46 day evening, May 1st : Pres., Abel; V. Pres., Lark; Cor. Sec, Fuss; Rec. Sec, Herman; Treas., Fite; Critic, Miss Sieber; librarian, Englar; Ass't Librarian, Tilp; Subscriber for papers, Armstrong. PHRENA. On Friday evening, May 1, Phrena ren-dered the following special program before a large and attentive audience : Essay, "The Functions of the Farmers' Alliance,' Essay, "Woman's Eights," Essay, "The Complaints of the Populist Party," Music—Violin and Guitar, - - - - • - Recitation, "The Ship of Faith," Essay, "The Glory of the Democratic Party," Oration, "Why I am a Republican," Oration, "Why I am a Prohibitionist," Music—Violin and Guitar, - :- Oration, "The Know-Nothing Party," "Tang-an-ang-jeera," - Kline,'!!!) Finch,'98 0tt,'97 Manges Bros. Hickman,'99 - Spayde,'9C Shimer,'96 Brubaker,'9C Manges Bros. Woods,'98 - Weeter,'99 LITERARY QUESTIONS. Is Thomas Hardy now-a-days ? Is Rider Haggard pale ? Is Minot Savage ? Oscar Wilde ? And Edward Everett Hale ? Was Lawrence Sterne? Was Herman Grimm? Was Edward Young? John Gay? Jonathan Swift ? and old John Bright ? And why was Thomas Gray ? Was John Brown ? was J. A. White ? Chief Justice Taney quite? Is William Black ? R. D. Blackmore ? Mark Lemon? H. K. White? Was Francis Bacon lean in streaks ? John Suckling vealy, pray ? Was Hogg much given to the pen ? Are Lamb's tales sold to-day ? Did Mary Maple Dodge in time ? Did C. D. Warner ? How ? At what did Andrew Marvel so? Does Edward Whimper now ? What goodies did Rose Terry Cook ? Or Richard Boyle beside ? What gave the wicked Thomas Payne ? And made Mark Akenside ? Was Thomas Tickell-ish at all ? Did Richard Steel, 1 ask ? Tell me has George A. Sala suit? Did William Ware a mask ? Does Henry Cabot Lodge at home ? John Home Tooke what and when ? Is Gordon Cumming ? Has G. W. Cabled his friends again ?—Ex. DISAPPOINTED. T'd heard about the palisades ; One minute was enough To see that they were after all But one enormous bluff. —Yale Record. "My daughter," and his voice was stern, "You must set this matter right ; What time did the Sophomore leave, Who sent in his card last night? " "His work was pressing, father dear, And his love for it was great; He took his leave and went away Before a quarter of eight." Then a twinkle came to her bright blue eyes And her dimples deeper grew, " 'Tis surely no sin to tell him that, For a quarter of eight is two."—Ex. As Providence willed, By her bicycle killed, 'Twas thus that her epitaph ran : "In bloomers and cap Though sad the mishap She went to her death like a man."—Ex. A. G. SPALDIf k BROS "The Name is a Guarantee" that the article bearing it ia the best produced. Uniforms and Supplies of Every Description for. Base Ball = Tennis = Golf Send for Handsome Illustrated Catalogue. The Acme of Perfection— THE SPALDING BICYCLE FOP 1896. A. Q. Spalding & Bros., largest manufacturers of Bicycles and Athletic Goods in the world. NEW YORK, PHILADELPHIA. CHICAGO. ADVERTISEMENTS. DURING VACATION GO TO CHAUTAUQUA p-R El El FULL INSTRUCTIONS. NO EXPERIENCE REQUIRED H. B. WILLIAMS, Secretary, Geneva, N. 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Domestic Violence in Danielle Steel's Journey (A Liberal Feminism Approach) Aryani Fitri Hira Kartika English Department, Faculty of Languages and Arts, Surabaya State University Aryanifitri11@gmail.com Fabiola Dharmawati Kurnia English Department, Faculty of Languages and Arts, Surabaya State University fabkurnia@gmail.com Abstrak Permasalahan kekerasan dalam rumah tangga selalu menjadi ancaman bagi wanita. Hak asasi manusia mereka ditiadakan oleh suami.Tujuan penelitian ini adalah menganalisis bagaimana kekerasan dalam rumah tangga dan bagaimana wanita melawan kekerasan yang tergambarkan pada Journey karya Danielle Steel. Penelitian ini menggunakan metode data deskriptif-qualitatif dengan pendekatan konsep kekerasan menurut Paula and Margie untuk menunjukkan bentuk kekerasan dalam rumah tangga dan liberal feminisme menurut Naomi Wolf dan John Stuart Mill untuk menunjukkan usaha wanita untuk melawan kekerasan dan bangkit dari permasalahannya. Hasil penelitian ini mengungkapkan (1) bentuk kekerasan yang dialami Mddy, tokoh utama dalam Journey yang ditinjau dari pendekatan liberal feminisme adalah kekerasan emosional; penghinaan, ancaman, menganggap rendah, dan pengisolasian sosial, sementara kekerasan seksual;pemaksaan seks, pemaksaan sterilisasi, penyiksaan secara seksual, dan menganggap wanita sebagai objek seks. (2) Bagaimana Maddy melawan kekerasan melalui berani berbicara ketika Ia ingin diberi kesempatan untuk memberi ide-idenya dalam area pekerjaan, membuat keputusan dalam hidupnya, bersosialisasi dengan teman-temannya, melalui tindakan ketika Ia menentang perintah suaminya untuk menjauhi anak istrinya, keinginan Maddy tetap pada merawat anaknya, dan yang terakhir melalui personal autonomi ketika Ia mengambil sikap untuk berpisah dari suaminya demi terbebas dari kekerasan suaminya. Berpisah dari suaminya, Ia bisa hidup mandiri tanpa bayang-bayang suaminya. Keywords : Kekerasan, Wanita, Perlawanan, Liberal Feminisme Abstract Violence always becomes threat for women. Their human rights are denied by their husband.The purpose of this study is analyzing how domestic violence to woman and how woman resists against violence as reflected in Danielle Steel's JOURNEY. This research of method used to analyze the data is a descriptive-qualitative with an approach of domestic violence by Paula and Margie to show the forms of domestic violence and liberal feminism by Naomi Wolf and John Stuart Mill to show her efforts to resist against violence and revival from her problems. The result of this research exposes that (1) violence experienced by Maddy as the main female character are emotional abuse; humiliation, threats, belittling, and social isolation, meanwhile sexual abuse; rape, enforced sterilization, torturing sexually, and looking woman as sexual object. (2) How Maddy resists against violence through speak out as she wants to be given opportunity in giving her ideas in her working place, making her own decisions in her life, socializing with her friends, and, through doing action as Maddy tries to oppose every her husband's commands, one of them is her decision for taking care her children and through being personal autonomy when she decides to divorce with her husband and lived independent with working without the shadows of her husband. She has had power to be personal hood in determining self, mind, body, and feeling that divorce is the best way for sake of happiness and pleasure (freedom of emotional and sexual abuses) perpetuated by her husband. Keywords : Violence, Women, Resistance, Liberal Feminism INTRODUCTION: God creates a man to the earth for living in love with others but in reality lately the acts of violence has always been part of the human experience. Acts of violence can happen in everywhere, be experienced by anyone, and be perpetrated by anyone (Dustin, 2009:87). However, survey from UNICEF Research Centre in 2000 states that violence is regular part of women's experience in domestic violence. They are unable to make their own decisions, voice their own opinions or protect themselves and their children for fear of further repercussions. Their human rights are denied and their lives are stolen from the abuser by regularly getting threats of violence (Khan, 2000:2). Many factors make women experience violence, one of them is gender bias, unequal power relations between men and women in which women is forced into a subordination position compared women than men that leads women as the victim of men dominance and discrimination and to prevention of the full advancement of women (Khan, 2000:2). Violence in domestic life always happens toward wife as a party who is regarded weaker than her husband. Joda et al, 2009:2 states that husband often do not feel guilty with what he does even he feels no breaking the law when he commits violence to his wife. Some women activists believes that violence in domestic sphere is rooted in belief of patriarchal system that still applied by husband in system of his household. According to Dobash, patriarchy contributes toward wife abuse. The system had defined the differences of gender between men and women. Husband was supposed to be strong, dominant, authoritarian, aggressive, and rational provider while women had devalued as secondary and inferior who had been assigned to be irrational, dependent, passive, submissive, soft, nurturing (in Margie, 2002:34). Patriarchal society regarded women as men's property and gave authority toward husband to control and decide decision for wife. Araji and Carlson (2001) argued that patriarchal societies may foster domestic violence because the dominant male is perceived to be appropriately disciplining and controlling the behaviour of the subordinate wife in the family (in Florence, 2008:592). The forms of women abuse can be classified into three forms, those are physical abuse, emotional abuse, and sexual abuse. Physical abuse is like grabbing, hitting, and kicking, sexual abuse is like demanding sex when one's partner is unwilling, enforced to sterilization, regarding women as a sex object, and emotional abuse is like humiliation, threatening, belittling, and social abuse (Paula, 2006:5 &16 and Margie, 2000: 3-6). Bhasin states that patriarchy as a concept to refer social system of masculine domination over women. Patriarchal society places men in superior or masculine position meanwhile women is put in subordinate position (2000:10). Murniati states that patriarchy is a system of socio-culture that marginalizes women's position in all aspects including in economic, social, education, politic sphere as if the system legitimizes some a various inequality, deprivation, and oppression over women (2004:227-229). In patriarchal situation, women had only little influences in society where they did not have rights on common areas in society such as in family, social, government, education. So, women's economic social, political, psychological condition depended on men. Domestic violence always becomes the hidden issue. Almost all of the victims are unwilling to report the police because wife still depends on financial on husband, wife still loves her husband, and many reason else. Summer states that many the victim is always silent toward violence perpetrated by her husband, never resists the abuser and never tells anyone (Summers, 2002:170). Moreover, according to Joyce, victims of violence over time experiences more serious consequences than of one-time incidents. Domestic violence against women where husband as the perpetrator can lead psychological consequences for the victim (2009:134-135). Gender bias that causes women are always marginalized, subordinated, and oppressed in the family at the place of work, and in society emmerges feminism. Feminism is an awareness of women oppression at the place of work within the family and an awareness of patriarchal control (Bhasin, 2000:31). Meanwhile Carter states that feminism is a movement for women that attempts to resist the dominance of a patriarchal society have a long history (2006:910). One of feminism movement that defend equality rights between men and women is liberal feminism. Liberal feminism is a movement that is reflected in every struggle done by women to demand the right of freedom (Humm, 2002:250). Liberal feminism emphasizes the importance of individualism, freedom, especially freedom of choice. The feminist movement is that women gain control. Both of the body itself as well as the social world. They reject the gender symbols attached to each sex and gender socialization to children that had been done. Women experience discrimination because of gender inequality but women should have same opportunity like men in all of aspects, including private field, or public field, or public field (Ritzer, 1992:450). John Stuart Mill states that women must be personal autonomy as women are rational beings and have the same capacity as men. Problems faced by women more often caused by women if legal reform has happened to make equality between men and women (Tong, 2009:29). Women who success financially comfortable, succesful does not guarantee them will freedom from discrimination and violation. As women regard themselves as the victim of discrimination and violation, Wolf states that women have the power to control what happens to them so stop thinking of themselves as victim and to capitalize on the power inherent in their majority status. Society does not oppress them. It is time for women to do self defeating (speak out) against violation and discrimination. Proclaiming themselves as victimhood does not project strength (Wood, 2009:84). Journey is a novel that will be analyzed. This research chooses the novel as the main female character, experiences violence emotionally and sexually during her marriage life however Maddy is a representation of woman's movement who is brave to speak out against violence perpetruated by her husband but she never tries to hate marriage institution. Maddy as a woman who is not afraid to out of comfort zone and false happiness created by her husband after getting supports from her friends, a support group for battered women, daughter. She escapes from the shackle of oppression to be an independent, free women with her daughter and her friends who support her not like many wives commonly are afraid to escape from violence or say divorce cause they still depend on their husband. Based on the explanation above, the writer is interested to analyze how domestic violence is reflected using the concept of domestic violence from sociological approach by Paula and Margie and how woman resists against violence and revival from her problems by using liberal feminism by Naomi Wolf and John Stuart Mill. Theoritical Framework In producing a good understanding of the conflicts in domestic life which woman experiences and how woman resists against violence in Danielle Steel's Journey, this study applies extrinsic approach in analyzing the problems. The theory of domestic violence by Paula and Margi is chosen as the tool to find out domestic violence to woman is reflected in Danielle Steel's Journey. Theory of domestic violence is a theory which is used to analyze how the forms of abuses which is experienced by the victim. The types of domestic violence according to Paula and Margie consist of physical abuse, emotional abuse, and sexual abuse. (1) Physical abuse is the action of physically assaults, causing injury, pinching, or squeezing, (2) emotional or psychological abuse is consistently doing or saying things verbally that results in fear, loss of confidence, loss of the ability to act, a sense of helplessness and or severe psychological suffering on a person, and (3) sexual abuse is including sadism and forcing a person to have sex when he or she does not want to, forcing a person to engage in sexual act that he or she does not like or finds unpleasant, frightening, or violent, touches the victim sexually in uncomfortable ways, and regards women as a sexual object. Liberal feminism is chosen as the tool to analyze how woman resist against violence. Its feminism emphasizes that violence toward women is based on unequal power relations between women and men. Its theory emphasizes equal individual rights and liberties for women and downplaying sexual differences. Liberal feminist propose a series of strategies for eliminating gender inequality; supporting individual in challenging sexism wherever it is enccountered in daily life without hating the marriage institution. As women experience inequality, the soulution is on women themselves (Ritzer, 1992:452-53). In challenging discrimination and violation toward women, Wolf demands woman to do self defeating (speak out). Its concept is used by Wolf to give powerness for women resist against discrimination and violation (Wood, 84). Wolf states that women are not needed to ask for permission toward anyone for achieving social equality (1999:79). Meanwhile John Stuart Mill gives powerness on women for being personal autonomy. Personal autonomy is a autonomous decision making. John Stuart Mill states that women have powerness as personhood over their self, their thinking, their feeling, their body in determining a choice in their living for sake of happiness and pleasure but not obstruct another people's right in the process (Tong, 2009:16) Based on the background of the study above, the questions below will be answered. (1). How is domestic violence to woman reflected in the Danielle Steel's Journey? (2). How does woman in Danielle Steel's Journey resist against violence? Research Design and Method: To analyze Danielle Steel's Journey, this study uses descriptive qualitative. Thomas (2003) defines qualitative methods as method that involves research by describing kinds of characteristics people and events without comparing the events in term of amounts. The main data is the novel entitled Journey by Danielle Steel, published in 2000 by Dell Publishing, New York. Meanwhile the additional data are taken from many sources such as journal, book, and internet sources. Besides that, quotations in the novel is taken also related how domestic violence to woman is reflected and how woman resists against woman as represented by the main female character of Maddy. There were some steps taken in conducting this study. First, reading was the first step to do to gain the idea the novel intends to deliver. After the writer has finished reading the novel, the next step which was hold was close reading. This step was applied to find quotations related to the topic and problems going to analyze. Close reading was done three times. The first close reading was to find the quotations which are related how domestic violence to woman, then the second close reading was to find how woman resists against woman as represented in Danielle Steel's Journey. The data observed from the novel were then analyzed to the statement of the problems. It was then synchronized with the similar concept of domestic violence by Paula and Margie, concept of victimization by Joyce, and the concept of liberal feminism by Naomi Wolf and John Stuart Mill taken from journals, books, and critical essays. The synchronized data were useful to take final conclusions. Therefore, the significance of the study can be achieved well. Data analysis For the first question this study take theory from the theoritical framework which concerns with forms of abuse toward woman. The concept of domestic violence by Paula and Margie will be explained in this research to find out how domestic violence to woman is reflected in Danielle Steel's Journey. In this research, the writer only found two forms of abuses to women, they are emotional abuses, and sexual abuses. For the second question this study take theory from the theoritical framework which concerns with women's efforts to resist against violence. The concept of liberal feminism by Naomi Wolf and John Stuart Mill which are used to reveal how woman in Danielle Steel's Journey resists against violence. RESULT (1). As the explanation of the domestic violence, this study finds out domestic violence to woman into two forms of abuse, they are emotional abuse and sexual abuse. Emotional Abuse consists of humiliation, threatening, belittling, social isolation. Meanwhile sexual abuse consist of rape, enforced sterilization, torturing sexually, and looking woman as a sexual object. (2). As the explanation of liberal feminism by Naomi Wolf and John Stuart Mill, this study reveal how woman resists against violence. The strategy of Maddy's resistance to get out of domestic violence in Danielle Steel's Journey through speak out, doing action, and being personal autonomy. 1.1 Emotional Abuse 1.1.1 Humiliation "I don't give a damn what you think. I don't pay you to think. I pay you to look good and read the news of a TelePrompTer. That's all I want from you. And with that, he walked into his bathroom, and slammed the door behind him, as she burst into tears in their bedroom. (Steel, p. 34) The quotation above show the form of humiliation by men toward women. In this Journey, Jack always puts his wife into subordinate position. Jack never regards his wife having capability in thinking. Jack just cares how Maddy could look beautiful in front of audiences without giving opportunity for her in giving her arguments or ideas as she is delivering the news. Jack will getting angry as Maddy tries to oppose his commands. One of his commands is prohibitting his wife to hold the program of editorial however Maddy still holds it for the sake of helping her new friend who committed suicide due to abused by her husband, Jack's friend also. 1.1.2 Threatening "I heard you, she said numbly. And I hate you for it. I don't give a damn what you think or feel about this. I only care about what you do, and it goddamn better be the right thing this time, or you're finished. With me and the network. Is that clear, Mad? She looked at him for a long moment and then turned on her heel and walked swiftly down the stairs, back to her own floor. She was pale and shaking." (Steel, p.63) The quotation above shows that Jack always tries threats for Maddy, his wife. Besides she will loss her jobs, Jack will divorce Maddy as his threat for his wife as she does not obey what Jack says to her. Maddy loves so much her husband and also depend financially with her husband. That's Maddy has no other alternatives to leave her husband. In her marriage, Maddy has no power over her husband. Jack always regards her as his property that could be ordered by Jack. Jack feels Maddy as his wife and his employee so he deserves to control his wife as she tries to show her potential in giving comments which acrosses with Jack's principles. 1.1.3 Belittling "That's insulting! It's the truth. As I recall, Mad, you never went to college. In fact, I'm not even sure if you finished high school. It was the ultimate put-down, insinuating that she was too stupid and uneducated to think (Steel, p. 90) The quotation above shows that Maddy tries to oppose all of belittling which is perpetruated by Jack to her however Jack gives awareness to Maddy that the reason of belittling is because Jack doubts whether Maddy ever finished her school or not. The unequal power relation in educational things lead discrimination over Maddy by Jack. Jack belittles Maddy as a stupid wife so Maddy should put down with her husband's commands. 1.1.4 Social Isolation "She didn't have that many friends in Washington, she'd never had time to make them and those she had made, Jack never liked, and eventually pressured her not to see them. She never objected because Jack always had some objection to them, regarding her friends were fat, ugly, inappropriate, or indiscreet. He kept Madeleine carefully guarded, and inadvertently isolated. She knew he meant well in protecting her, and she didn't mind, but it meant that the person she was closest to was Jack, and in recent years, Greg Morris." (Steel, p. 25) From the quotation above, social isolation is as form of discrimination. Men have full power over women as well as limits women to socialize with their friends. In Journey, Jack as the head of family, he determines which is a friend should be and should not be met by Maddy. Meanwhile Jack is freedom to choose which a friend he wants to meet. Besides his bussiness relation, he can also meet with woman. The quotation can be seen below: "He had been so quick to explain the photograph of the woman he's been with at Annabel's in london (Steel, p.159) 1.2 Sexual Abuse 1.2.1 Rape "He was smiling at her, and he reached out a hand and gently touched her breast, and then before she could stop him, he had grabbed her so hard, it made her gasp, and she begged him to stop "Why, baby? Tell me why? Don't you love me? I love you, but you're hurting me. There were tears in her eyes as she said it. I don't want to make love tonight, she tried to say, but he didn't listen, he grabbed a handful of her hair and sharply pulled her head back. What she sensed most in his love for her was danger. (Steel, p.87) From the quotation above shows that Jack regards Maddy as his own property which could be used by Jack anytime Jack wants. Jack always controls Maddy's sexuality. It can be shown from the quotation above as Jack always forces Maddy to have a sex with him although Maddy does not want to have a sex with Jack or finds unpleasant, frightening, violent when having a sex. Jack does not care with his wife's refusal, instead Jack grabs a handful of her hair and sharply pulled her head back to make his sexual impulse satisfied. 1.1.5 Enforced Sterilization "Jack convinced Maddy that children will obstacle her career. Jack had made it very clear to her right from the beginning that he didn't want children. And after a brief period of mourning for the babies she would never have, at Jack's insistence, Maddy had had her tubes tied. It seemed easier to give in to Jack's wishes and not take any chances. He had given her so much, and wanted such great things for her. She could see his point that children would only be an obstacle she'd have to overcome, and a burden on her career. But there were still times when she regretted the irreversibility of her decision. (Steel, p. 15). From the quotation above shows forcing woman to tie the rope uterus shows the violations of human rights because it is band for woman's reproduction where woman will never have children again. The factors that leads this abuse still attached to the dominant assumption has the right to control the weak and the wife playing the role of a person who is required to comply, in terms of the economic dependence of women makes women cannot do anything other than comply with applicable rules. Jack Maddy action to force the rope cut the uterus with the aim that Maddy is not hampered career is a form of self control female reproduction by males while liberal feminism oppose the restrictions on reproduction for having offspring is the right of every individual, and no one was allowed to prohibit or restrict. 1.1.6 Torturing sexually "Are you going to be a good girl now?" he asked, taunting her, torturing her with pleasure. "Do you promise?" "I promise," she said breathlessly. "Promise again, Mad." He was a master at what he was doing, it had taken long years of practice. "Promise me again"I promise I promise I promise I'll be good, I swear." All she wanted now was to please him, and from the distance, she knew she hated herself for it. She had sold out to him again, given herself to him again, but he was too powerful a force to resist (Steel, p. 70) From the quotation above can be stated that Jack as a husband who tries to pressure toward his wife in order to always being submissive and does not break commands which have applied by her husband. Jack reminds his wife with torturing her sexually slow by slow when having sex, in order to his wife realizes that the acts which have been done by Maddy is wrong. As Maddy's position is in inferior status and depends financially toward her husband, Jack regards her as his own property that can be treated anything. 1.1.7 Looking woman as a sexual abuse "They often lay there for a while before they went to sleep, talking about what had happened that day, the places they'd been, the people they'd met with, the parties they'd been to. As they did now, and Maddy tried to guess what the President was up to. I told you, I'll tell you when I can, stop guessing. Secrets drive me crazy, she giggled. You drive me crazy, he said, turning her gently toward him, and feeling the satin of her flesh beneath the silky nightgown (Steel, p. 15). The quotation above shows that woman still is put in inferior position. Because of her position in inferior, man always regards woman's existence as a sexual object not as a friend in helping her husband in solving the problems. From the quotation above, Maddy feels curious what is talking with her husband with the president, she tries to ask well but her husband instead say crazy to Maddy. Jack only focuses on her body which is reflected in he stops her husband's conversation which tries to ask what happens between her husband and president, Jack instead turns Maddy gently toward him, and feeling the satin of her flesh beneath the silky nightgown. 2. The Strategy woman's resistance against violence 2.1 Speak out "Have you ripped Jack's head off yet about our editorials? He grinned at her. No, but I will later, when I see him. As Jack and Maddy sped together toward Georgetown, she said to Jack "What the hell happened to our editorials? "Bullshit, Jack, they love them. Whydidn't you say something to me about it this morning?" She still looked annoyed. You never even asked me. It would have been nice to know. I think you really made the wrong decision on that one. (Steel, chapt 3: 27) The quotation above shows that Maddy tries to do refusal against Jack's treatment that suddenly stopped the editorial program which is hosted by Maddy. For Maddy, the act of Jack that has stopped the editorial program which is hosted by her is as form of individual rights violation as Jack who always created his own decisions without giving freedom his wife to speak or deliver her ideas or just giving refusal with Jack's concepts which must be runned by his wife. In working place, Jack is as a concept maker meanwhile Maddy is just a puppet that only run the duties of work from Jack without being given the opportunity to give her ideas. Maddy dare to challenge Jack the event that a decision to dismiss an editorial decision is the kind of action one dared speak against the arbitrary actions of Jack who always underestimate the ability of Maddy in guiding news event. "I'm so proud of you, Madeleine," said a soft voice Phyllis Armstrong , wife of the president. "That was a very brave thing you did, and the editorial is very necessary. It was a wonderful broadcast, Maddy." "Thank you, Mrs. Armstrong, said Maddy." (Steel, chapt 3: 32) The quotation above shows that Maddy has strengtheness against Jack's commands which acrosses with Maddy's principle. She does not want to regard herself as victim of victimhood. Although Jack has stopped the program however Maddy is not afraid to air the program without unbeknownst by Jack. Without helping from Jack's concepts, Maddy actually has power in delivering news well. It can be shown as many audiences and the president's wife commend her broadcast is very amazing. For Maddy, the struggle which has done by her toward Janet is a form of struggle as woman to help other women and also her efforts to show her existence. In the sphere of work, Maddy does not want to regulated by Jack, she wanted to be given the opportunity to organize the editorial program which is ever hosted by her. 2.2 Doing action Liberal feminism supports that every women have equal rights and freedom same as men, including freedom in making choice for reproduction. As Maddy decides to marry with Jack, she thinks that her life will brings happiness. Jack always brings luxurious gifts for Maddy, she never got abuses physically like her marriage life with Bobby Joe and her childhood life that her father always beats her and his mother. However, Jack never gives rights as individual and social beings. One of human right violation which is perpetrated by Jack to Maddy is prohibitting Maddy to have a baby that Maddy must allow her tube of uterus tied in the name of love her for Jack. "Why didn't you tell me that you'd had a visit from my daughter?" Her eyes never lefthis as she asked the question, and she saw something cold and hard come into his, a burning ember that was rapidly being kindled by anger. "Why didn't you tell me you had a daughter?" he asked just as bluntly. "What I want to know from you is why you didn't tell me that you saw her. What were you saving it for?" (Steel, 111) The quotation above shows that as a woman, Maddy wants to her existence can be regarded, a form of recognition of the existence of women by men with giving woman to create reproduction choice. From the quotation above is explained that Maddy shows her anger to Jack as he has intended Maddy to meet her daughter who has ever regarded lost. The action of Jack to Maddy can be categorized with human rights violation to have descent. Understanding that Jack never accept Lizzy's presence, Maddy does not care how Jack will respond the situation. In Maddy's mind is only Lizzy. She deserves to have a right for having a child after Jack ever loss Maddy's opportunity. As stated by Naomi Wolf that social equality is not things that are entreated from others. Women must be ready to have a place that has become their rights. Maddy realizes that she has a right to be mother without asking for permission from Jack, she still maintain her rights to regard Maddy to be her children and meets with her. The quotation can be seen below: "Where were you? Try telling me the truth this time.I was with Lizzie. Who is that?" My daughter. Oh, for God's sake," he said." (Steel, p.129). 2.3 Being Personal Autonomy "You owe me everything. And I hope you realize you'll be out of a job if you leave me." His eyes glittered like steel."Possibly. I'll let my lawyers handle that, Jack. I have a contract with the network.You can't just throw me out without notice or compensation." She had gotten braver and smarter while fighting for her life in the rubble. (185) Based on the above text can be proved that maddy had dared to oppose, and to threaten Jack behind. The quotation above explains that the woman has power to determine self, body, and mind. Maddy has shows how she is able to stand alone. For sake of happiness and pleasure, she does not let his wife to hurt her heart agains. She deseves to find her autonomous choices witthout being afraid with threats from her husband as stated by John Stuart Mill above. After she decides to leave living which is borrowed by Jack, Maddy get offers to become a broadcaster of three big television station still she thinks that it is time for her taking care her daughter and her son first. She wants to feel how being a mother thrutfully as John Stuart Mill states that women have power to determine her self, her body, and her mind. In this case Maddy wants to determine her self as a mother first, "I don't know yet. I want to go back to work, but I want to enjoy you and Andy for a while. This is my first chance, and my last, to be a full-time mother. Her lawyer was organizing a major lawsuit against Jack and his network. He owed her a huge severance for kicking her out of her job, and there was the issue of slander, malicious intent, (Steel, p. 201). She also wants to determine her body as Madelaine Beaumont. Determining self, body, and mind according his or her own wishes without getting a force from other, it means that he or she has been personal autonomy. The quotation can be seen below: "She didn't want anything more to do with Jack Hunter. Even if she went on another show again, she had decided to do so as Madeleine Beaumont." (Steel, p. 199) The quotation on 199-201 above can be explained that Maddy as an individual that has found her true identity as a woman, who ever had been despoiled by Jack, her husband. With the emergence of self confidence on Maddy cultivates an attitude of optimism in her mind that without abundant wealth from, happiness could be achieved by Maddy with is accompanied by her children. Maddy could choose to leave her husband, changes her name with using her own name and decides to work again without any coercion from others, she has personal autonomy, a autonomous decision making. Besides she has been personal autonomy, she also becomes a flourishing person that she still decides to work and she is not afraid to sue her husband and her husband networking as he had done violation toward Maddy's name. CONCLUSION The first problem is domestic violence to woman reflected. Based on the result of data analysis and discussions which have been explained on previous chapter, it is revealed that in Journey happens oppression which is perpetrated by Jack to Maddy in their marriage life in some aspects, including emotional, sexual abuses then discrimination in sphere of work. Emotional abuse is reflected in Journey including humiliation, threatening, belittling, social isolation which is committed all by the main male character to the main female character. Meanwhile sexual abuse is reflected in Journey including prohibition to have a baby by the main male character, Jack to the main female character, Maddy, forces in having sex, use torturing sexually when having sex as a punishment so that the main female character is submissive with the main male character. Discrimination in working spheres also reflected in Journey including subordination toward integrity of woman, for instance woman is considered incapable of doing anything without the concept of men's, women in this novel is described only as a performer who does things her own unsubstantiated opinion, and woman is only regarded as an benefit asset in increasing television program which is guided by the main female character. Woman in Journey need only look beautiful in a career without having to use her mind and her ability as an independent individual. In Journey, the female character, Maddy is always prosecuted for looking beautiful, elegant and not much demand to her husband. Woman does not have important role in all of spheres such as in her private life at home and in her public life at working place. The second problem is how woman resists against violence. The forms of woman's resistance which are reflected in Journey, including speak out action, act of courage to speak to her husband when finding things that are not in accordance with her conscience in addition to speak out, the main female character in Journey resists violence through doing action, against the rules which across with the principle of the main female character mind as the image of woman in Journey is reflected very dare to oppose rules which limit ability of woman in expression. As her husband still does not show change in attitude, finally the main female decides to become personal autonomy, dare to take a firm stance with which she considers leaving her husband and had trampled her dignity as a woman. In the field work, Maddy in an attempt to show her integrity dare express her opinions, and show the concept of the work which should become her responsibility. Besides she is brave to speak out, the main female character in attempt to get happiness she is brave to oppose all imposed restrictions by the main male character, Jack. Form of opposition is reflected in Journey is she keeps on airing the program of editorial, which has been banned by Jack. The main female character presents the editorial in an effort to gain public attention over the fate of other women, still socialization with her friends, and meets with her daughter although she gets refusal from her husband. Besides doing action, the female character chooses to be personal autonomy with leaving home in order to getting happiness in her life. She has successed in determining her self, her body, her thinking that she will be happy without her husband. The resistance of female character to her husband for leaving her husband is having arisen awareness in women that she can be independent in the material, social, and can decide for the direction and purpose of her life with the ability, intelligence, skills she has with supporting her friends, and her daughters. She wants to reach her dreams to achieve happiness without getting abuses, and being a mother for her daughter who is ever entrusted in baby house and a new baby whom she gets from her friend, find another men who can love her so much and understand her weakness or her excess. SUGGESTION From some of the conclusion above, the writer can propse following suggestions: a) Gender injustice can happen anytime and anywhere and overwrite both men and women in all aspects and levels of life. Therefore, there needs to be an effort to address gender inequality. b) There needs to be provision of an understanding of gender and gender inequality early on in the community both within the family, the education in school, and so forth. c) The result of this study is served as a material to conduct in-depth analysis of gender approach, especially gender inequalities that afflict women. REFERENCES Bhasin, Kamala (2000). Understanding Gender. New Delhi : Kali for Women Carter, David (2006). Literary Theory Pocket Essential. United States of America : Harpenden Denmark, Florence (2008). Psychology of Women. United States of America : Greenwood Publishing Group, Inc. Dustin, Ells Howes (2009). Toward a Credible Pacifism Violence and the Possibilitties of Politics. Albany : State University of New York Press. Humm, Maggie (1986). Feminist Criticism. Women as Contemporarary Critics. United States of America : The Harverster Press. Joda A, Zubairu H, Abdulwaheed S, Giwa A, Abass R, Adidu V, Okagbue I, Balogun O (2007). Against Violence Against Women. Baobab Legal Literacy Leaflet No.1 Khan, Mehr (2000). Domestic Violence Against Women And Girl : UNICEF Innocenti Digest Lundberg, Paula K and Shelly Marmion (2006). Intimate'' Violence against Women : When Spouses, Partners, o Lovers Attack. United States of America: Greenwood Publishing Group, Inc. Margi, McCue Laird (2002). Domestic Violence : A Reference Handbook Contemporary World Issues. United States of America: ABC-CLIO. Tong, Rosemarie (2009). Feminist Thought. United States of America: Westview Press. Wolf, Naomi (1994). Fire With Fire, The New Female Power and How it Hill Chane the 21st Century. United States of America : Vintage. Wood, Julia T (2009). Gendered Lives Communication. Canada : Nelson Education, Ltd.
10/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 1/8 March 2014 Vol. 17 No. 6 Arts | FYI | Newsmakers | Service | Sports FEATURE STORY: Diversity Forum addresses race relations A day-long forum to address the challenges in exploring the importance of diversity on campus was hosted Feb. 19 byPresident Castro and the President's Commission on Human Relations and Equity. See the full story with video here. Dr. Frank Lamas is new vice president for Student Affairs President Joseph I. Castro has appointed Frank R. Lamas as the new vice president forStudent Affairs effective July 1, 2014. Lamas, who has more than 30 years of administrativeexperience in higher education, has been vice president for Student Affairs and dean ofstudents at the University of Texas at Arlington for nearly nine years. A native of Havana, Cuba,and raised in Syracuse, N.Y., he is a first-generation college student. Read the full story. Provost search nets three finalists Fresno State's nationwide search for a provost and vice president for Academic Affairs hasresulted in three finalists who will visit the campus to meet with faculty, staff and students. The new provost will succeedDr. William A. Covino, who became president of California State University, Los Angeles in September. The candidates are: Dr. Christopher Ingersoll, dean of the College of Health Professions – Central Michigan University Dr. Scott Ryan, dean of the School of Social Work – The University of Texas at Arlington Dr. Lynnette Zelezny, associate provost – California State University, Fresno Construction begins on Campus Pointe retail phase, 'The Squ are' Construction of Fresno's newest retail center was formally launchedon Feb. 10 with groundbreaking for "The Square at Campus Pointe."The first 12 business tenants were announced for the project onChestnut north of Shaw, near the Save Mart Center and Highway168.10/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 2/8 The Square is the next phase of the 45-acre mixed-use developmentCampus Pointe project, a public/private partnership between theCalifornia State University, Fresno Association, Inc. and KashianEnterprises, the master developer of the project. Read the full story . President Castro, Chancellor White speak at African-American churches Chancellor Timothy P.White and PresidentJoseph I. Castro spoke atAfrican-American churchesSunday, Feb. 16, as part of CSU Super Sunday — the flagship event of the CSU African-American Initiative that focuses on closing the collegeachievement gap for African-American students. Throughout California, CSU campus presidents, trustees, the chancellor andother higher education officials spoke from the pulpit about college readinessand the possibilities for obtaining financial aid. Launched in 2005, CSU SuperSunday is an annual event where leaders throughout the 23 CSU campuseswork together in a united effort to give underrepresented students the toolsneeded to successfully enter college. To date, almost 500,000 churchgoershave received information about financial aid, been introduced to the 23 CSUcampuses and learned how to achieve academic success at the university. Read the full story and view photo gallery . FACULTY / STAFF SPOTLIGHT Madhusudan Katti's international research team uncovers urban biodive Can thriving urban areas support biodiversity in plants and birds?Surprisingly, yes, according to worldwide research findings ofFresno State Associate Professor Madhusudan Katti and aninternational team. The findings were published in the biologicalresearch journal Proceedings of the Royal Society B. Contrary toconventional wisdom that cities are a wasteland for biodiversity, thestudy found that overall the mix of species in cities reflects theunique biotic heritage of their geographic location. See the fullstory . Benjamin Boone takes music education to the masses Music Professor Benjamin Boone, a composer and accomplished jazzmusician, has been drawing headlines for his "Inside the Music" pre-concertlectures with the Fresno Philharmonic. The lecture series was recentlyfeatured in the Fresno Bee . See the full story . John Capitman appointed to air quality board Dr. John Capitman, executive director for the Central Valley HealthPolicy Institute, was appointed by California Governor Jerry Brown to theSan Joaquin Valley Unified Air Pollution Control District GoverningBoard. See the full story . FYI 10/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 3/8 First Jensen Pistachio professor joins plant science faculty A $1.5 million pledge last year from the California Pistachio Research Board to the Jordan Collegeof Agricultural Sciences and Technology brings Dr. Timothy Spann to Fresno State conductadvanced research and education for the pistachio industry. Read the full story. Inventory of keys is coming; watch for email A campus-wide inventory of keys will be conducted in coming weeks. All administrators, staff andfaculty will receive an email from Bob Boyd, associate vice president of Facilities Management, asking you to logon to awebpage to report the physical keys you have. This information will be reconciled against the Lockshop records.Thisinventory process will also provide you a convenient opportunity to return any keys no longer needed. If you have anyquestions about this process, contact the Lockshop at 278.2172. View a short video on this project. On-site Employee Assistance Program counselor taking appointments Fresno State has selected an on-site, part-time Employee Assistance Program counselor, David Crabtree, throughEmpathia our current provider of EAP services. Appointment times are available 9 a.m. to 2 p.m. on Monday , Tuesday , Thursday and Friday . A licensed clinical social worker, Crabtree is available to provide counseling services to all activefaculty, staff and their family members. His direct phone is 278.1655 and email address is dcrabtree@csufresno.edu . Hisoffice is Lab School Room 185 (confidential side door entry for scheduled appointments). Advancement team wins four communications awards The Council for Advancement and Support of Education (CASE) Western district awarded four honors for excellence toFresno State's Division of Advancement. The university earned a silver award for a magazine insert on former universityPresident John D. Welty. Bronze awards were earned by the Fresno State Alumni Association for the "What Day Is It? It'sHump Day!" video, University Communications editor Eddie Hughes for a Fresno State Magazine story introducing newuniversity President Joseph I. Castro and photographer Cary Edmondson for a water image of Fresno State footballplayer Davante Adams . The awards were presented by the CASE District VII, which represents universities in Arizona,California, Guam, Hawaii, Nevada, Northern Mariana Islands and Utah. Provost's Awards nominations due April 4 Nominations are being accepted through April 4 for the Provost's Awards for the 2013-2014 academic year. Students,faculty, and staff are encouraged to submit nominations of full-time tenured and tenure-track faculty, or an academicprogram for the Assessment of Learning award. Nominations may be submitted in the following categories: Excellence in Teaching Technology in Education Graduate Teaching and Mentoring Faculty Service Distinguished Achievement in Research, Scholarship, or Creative Accomplishment Promising New Faculty Award Distinguished Achievement in Assessment of Learning (Department award) Nomination forms and instructions are available online and in the Office of the Provost, Haak Administration CenterRoom 4116, Henry Madden Library, 4th floor. Peach Blossom Festival is March 13-14 The 56th annual Peach Blossom Festival of Oral Interpretation will be March 13-14 at various locations on campus withapproximately 6,000 children representing nearly 200 San Joaquin Valley elementary schools. The event is hosted by theDepartment of Communication. For more information call 8-4419 or go to www.peachblossomfestival.com . Secret Garden party and Leo Politi Garden rededication, April 13 The Arne Nixon Center Advocates (ANCA) invites you to attend the annual Secret Garden party and Leo Politi Gardenrededicationon April 13, from 3 to 5 p.m. at the Politi Garden on the east side of the Madden Library. The party is ANCA'smajor annual fundraising event, with all profits going to the Arne Nixon Center. Leo Politi was the Caldecott Award-winning illustrator and/or author of over three dozen books. A Fresno native whorelocated to Los Angeles, he was a good friend of Professor Arne Nixon often returned to Fresno to participate in Nixon'schildren's literature classes and festivals. The Politi Garden was created with funds raised by ANCA to honor the specialfriendship between the two men. Paul Politi and Suzanne Bischof, the son and daughter of the late Leo Politi, will attendthe rededication. For more information or to make reservations, please send email to jsanford@csufresno.edu . CLEAR launches a new peer-reviewed journal The Center for Leadership, Equity and Research (CLEAR) has launched " The CLEARvoz Journal ," a quarterly peer-reviewed journal focused on equity issues in education. The online, scholarly journal seeks to promote research in10/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 4/8 elementary, secondary and postsecondary schools with articles that address a range of topics including advocacy, equity,mentoring, diversity and engagement. Read the full story . STAR Day is May 29 The annual Staff Training And Recognition – STAR – Day will be held May 29 . STAR Day is designed to commemoratethe end of a successful year, promote staff development and recognize the accomplishments of our campus staff. Theevent will include a guest speaker, professional development workshops, a service recognition awards ceremony, staffluncheon and a vendor fair. Watch for upcoming email announcements about the event and visit the website for updates. Grants offer new opportunities for nurse practitioner students The College of Health and Human Services was awarded nearly $300,000 ingrants to help fill a regional void of primary health care providers. The grantswere awarded by the Song-Brown Commission, which encourages universitiesand health care professionals to provide quality health care in underservedareas. Read the full story . BRAND BULLETIN Social media and branding elements By Susan Hawksworth Continuing and Global Education Many departments and programs are activelycommunicating by using social media, such asFacebook, Twitter or LinkedIn. According to Dr. TamyraPierce, director of Social Media and IntegratedMarketing, there are nearly 100 Facebook pages andapproximately 50 Twitter accounts associated withFresno State. However, having a good social media presence is morethan just "having" a site. It's important to buildconnectionsand engagement. In addition, any site associated withFresno State should also include the correct use ofbranding elements. Pierce conducted an analysis of the known sites affiliatedwith Fresno State and found that some still feature the old Fresno State and no longer approved sunburst logo orthe university seal. Some sites are using the correct new logo, but it has been improperly condensed to fit theexisting space or cropped. The University Communications office has digital versions of the new logo, sized for use on the various socialmedia sites. They are available by emailing brand@csufresno.edu. "We encourage anyone who is theadministrator of a social media site to help promote our branding efforts by using the appropriate logo and thecorrect name of the university," Pierce says. The content analysis of various social media sites found that many of them are using the university nameincorrectly (CSUF, CSU Fresno, Fresno State University, FSU, for example). We encourage everyone to useFresno State in social media to increase search results. FS is permitted on Twitter and Instagram due to characterrestrictions. CSUF is now affiliated with Fullerton and should not be used (FYI, @CSUF is Fullerton's twitterhandle). "Through our Integrated Marketing Communications work over the past two years, we have designated the use ofeither Fresno State or California State University, Fresno for our name," Pierce said. "Consistency with our logoand name help strengthen our brand." It's a good idea to review your department's or unit's Facebook page(s) and website(s) to ensure the properbranding is used. If you're not sure whether the branding is correct, review the brand guidelines( www.fresnostate.edu/brand ) or contact Dr. Pierce at tpierce@csufresno.edu . S10/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 5/8 Spring into Service, March 22 The campus community is encouraged to participate in a Fresno State morning of service on Saturday, March 22 from 8-12:30 p.m. As part of the campus-wide "Spring into Service" event, volunteers are needed to complete service projectsincluding tree and shrub planting, and installation of a water wise demonstration garden. Families are encouraged tovolunteeer. Please fill out the Spring into Service 2014-Volunteer Registration Form . Volunteer space is limited and filledon a first come, first serve basis. For questions please contact Renee Delport at rdelport@csufresno.edu or 278.7063. STUDENT ACHIEVEMENT Lopez named campus first-ever Gates Cambridge Scholar Senior Stephanie Gabriela Lopez was awarded the Gates Cambridge Scholarship, afull-ride graduate scholarship to Cambridge University, making her the first FresnoState student to receive the prestigious academic honor. The scholarship is awardedto 95 students worldwide each year. Lopez is one of 40 United States studentsrepresenting 35 institutions. Read the full story. Student wins College Entrepeneur of the Year Award Student Roe Borunda, will receive the College Entrepreneur of the Year Award fromthe Greater Fresno Area Chamber of Commerce for her hatchery-assisted business,Roetography. Borunda is a senior, double major (Art and Mass Communication andJournalism) from Fresno whose company was one of four selected to be recognized atthe chamber's Valley Business Awards Luncheon in March. "If it wasn't for programs like the Lyles Center Student Hatchery and faculty and staffmembers at Fresno State to help push me in the direction of my dreams, I probablywould have never known the sky can be the limit," Borunda said. A Absurd Masterworks , March 14-22 The Theatre Arts Department presents three pieces by the masters of Absurdist theatre, Samuel Beckett and Eugene Ionesco, March 14-22 at the Dennis & Cheryl Woods Theatre. The style of theplays ranges from tragic to comic--from meditations on an adulterous affair to asatire of modern suburban living that morphs into a living puppet show. Other University Theatre productions: Experimental Theatre Company, April 4-6 For Young Audiences - The Velveteen Rabbit, April 5 University Dance Theatre, April 24-26 Othello, by William Shakespeare , directed by Brad Myers , May 2-10. All performances begin at 8 p.m., except for Sunday matinees, which begin at 2p.m. ID must be presented to claim discounted tickets. Tickets can be purchasednoon-4 p.m. Monday-Friday at the University Theatre Box Office at the northentrance of the Speech Arts Building, 278.2216. View ticket information . Other Music events in March: Wind Orchestra Concert, March 6 Keyboard Concerts -Sergei Babayan & Danil Trifonov, March 7 Jazz Bands, March 13 Orpheus Chamber Music Ensemble and El Cimarrón Ensemble present NOTHING and more, March 15 Saxes at Stage, March 18 The Frenso State Guitarists, March 28 Guitar Festival, March 28 Fresno State Symphonic Band Concert, April 210/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 6/8 See ticket information. 'Turning Pages: Intersections of Books and Technology' is March 24-May 30 The Arne Nixon Center for the Study of Children's Literature and the Special Collections Research Center will host"Turning Pages: Intersections of Books and Technology." The exhibition will be held in the Leon S. Peters Ellipse Gallery,March 24 - May 30. The Special Collections division has teamed up with the Center for Creativity and the Arts tocollaborate with this year's chosen theme of Data and Technology. Technologies new, old and reinterpreted have altered the paradigm of the book since its inception. From creation andcontent to format itself, the collective notion of the book, a benign object, is continually changing. "Turning Pages" willprovide a glimpse into some of the ways in which technology has radicalized books and bookmaking. Exhibition artistsinclude Thomas Allen, Su Blackwell, Brian Dettmer, Pamela Paulsrud, and Mike Stilkey. A reception to celebrate the exhibition's opening will be held on Friday, March 28, at 6:00 p.m. at the Madden Library2206. A presentation by book artist Mike Stilkey will begin at 7 p.m. The event is free and open to the public. Relaxedparking for the event in Lots P30 and P31. To RSVP email jsanford@csufresno.edu or call the Arne Nixon Center at278.8116. N Wade Gilbert (Kinesiology) will co-present on "Athletic Talent Development: Current Status and FutureDirections" at the U.S. Olympic Academy on April 15 in Los Angeles. The academy will togetherscholars and students, athletes and administrators, business experts and leading mediaauthorities to discuss important Olympic issues. Nitaigour "Prem" Mahalik (Industrial Technology) received a $500,000 grant from the Department of Defense to acquireequipment and instrumentation to further the university's ability to teach and research emphasizingsensing and control. Blain Roberts (History) and Ethan J. Kytle (History) were askedby the New York Times to write about the Central Valley drought. Withinhours of publication online, it was the third most-emailed, the ninth most-viewed and the 10th most-tweeted story. Read the column. A new book by Roberts (History)," Pageants, Parlors, andPretty Women: Race and Beauty in the Twentieth-Century South," was published by the University of NorthCarolina Press. Read more . Asao Inoue (English) won a 2014 Outstanding Book Award in the Edited Collection category for his book,"Race and Writing Assessment" from the Conference on College Composition andCommunication, a constituent organization within the National Council of Teachers of English(NCTE). The award honors books within the field of composition and rhetoric. 10/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 7/8 Nancy Akhavan (Kremen School) is the editor of the inaugural issue of CLEARVoz, the peer reviewed journal ofFresno State's Center for Leadership, Equity, and Research (CLEAR). Read the Journal. Steve Spriggs (University Development) challenged a $165 fine for using his cellphone map application whilestuck in traffic and has won an appellate court ruling that Californians can use cellpohnes to look atmap applications while driving. He does not encourage cellphone usage while driving, but hopesthat California legislators will now revisit the issue and fix it. Spriggs story has been widely carried inthe media. Read the USA Today story . S Baseball, softball, basketball and lacrosse are in store thisMarch Don't miss out on the Bulldog action as it offers plenty of opportunities forour veterans, faculty and staff, and your family. Baseball Tuesday, March 11 at 6:35 p.m. vs. Penn State - Season ticket holderappreciation. Wednesday, March 12 at 6:35 p.m. vs. Penn State - Season ticket holderappreciation Friday, March 14 at 6:35 p.m. vs. New Mexico - Alumni Night . Saturday, March 15 at 2:05 p.m. vs. New Mexico - Youth Jersey Saturday . Youth wearing jerseys receive free admission Sunday, March 16 at 1:05 p.m. vs. New Mexico - St. Patty's Kick Off/ Saluteto Sundays . Free admission for all active military and veterans . Kids runbases. Tuesday, March 18 at 6:35 p.m. vs. California - Staff and Facultyappreciation night. Free admission for all staff and faculty. Honor professors. Wednesday, March 19 at 6:35 p.m. vs. BYU Tuesday, March 25 at 6:35 p.m. vs. UC Santa Barbara - Greek night, Tankgiveaway. Softball Thursday, March 13 at 5 p.m. vs. Pacific. Social Media Madness - 2-1 Ticketdeal for fans following Fresno Athletics. Friday, March 14 at 6 p.m. vs. Ohio State - Dog Pound Night/Youth JerseyFriday - Youths wearing jersey receive free admission . Meet the Team post-game. Saturday, March 15 at 3:45 p.m. vs. Cal Poly - Throwback Night/AlumnaeNight Saturday, March 15 at 8:15 p.m. vs. New Mexico State - ThrowbackNight/Alumnae Night Sunday, March 16 at 3:45 p.m. vs. Saint Mary's College - Free Admissionfor all Veterans and active military. Kids run the bases . Friday, March 28 at 6 p.m. vs. Utah State . Strike Out Cancer/Youth JerseyFriday -Youth Wearing Jersey get free admission. First 5 Fresno Countybook drive. Saturday, March 29 at 6 p.m. vs. Utah State. Strike Out Cancer . Blood Drive - First 5 Fresno County Book Drive. Sunday, March 30 at 1 p.m. vs. Utah State - Strike Out Cancer. Freeadmission for all veterans and active military. First 5 Fresno County bookdrive . Kids run bases post-game. Freshman autograph signing post-game. Women's Basketball Friday, March 7 at 7 p.m. vs. San Jose State - Free Admission by Redeeming Voucher (Found at gobulldogs.com) to10/28/2020 University Journal - March 2014 www.fresnostatejournal.com/vol17no6/index.html 8/8 Ticket Office . T-Shirt In-Game Giveaway. Kids Fun Activity Zone-bounce house, face painting, and more . Mutts in Motionhalftime Performance. Lacrosse Wednesday, March 5 at 5 p.m. vs. Stanford - Dog Pound/Greek Night . Sunglasses giveaway. Saturday, March 8 at 12 p.m. vs. Colorado - Youth Day : Kids fun activity zone- bounce, face painting, and more . Autograph card giveaway . Team autograph session post-game Wednesday, March 19 at 2 p.m. vs. Columbia - Staff and Faculty appreciation day . Tote bag giveaway . HonoringProfessors. Friday, March 28 at 5 p.m. vs. USC - Alumnae Night. The Journal is published online by the Office of University Communications the first day of each month – or the weekday closest to the first – fromSeptember through May. The deadline for submissions to Journal is 10 days prior to the first of each month. Please e-mail submissions to journal@csufresno.edu . You may include digital photos, video clips or audio clips that are publishable online. Phone messages, PDFs, faxes, andprinted hard copies will not be accepted. President , Joseph I. Castro Vice President for University Advancement , Peter N. Smits Associate Vice President for University Communications , Shirley Melikian Armbruster Director of University Web Communications and Publications , Bruce Whitworth Editorial Coordinator , Margarita Adona • Photographer , Cary Edmondson • Videographer , Randy Haar • Contributor , April Schulthies Web Coordinator , Kevin Medeiros • Editorial Adviser , Angel Langridge Production Assistant , Leilani Esqueda Archives | Academic Calendar | FresnoStateNews | Journal Deadlines | University Communications Print this Page
