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Open Peer Review reports Background Perinatal mental health problems affect up to one in five women worldwide [1, 2]. Stress, anxiety and depression in pregnancy affect not only the mother but can also have long-term adverse effects on her child via biological mechanisms in utero [3]. Along with the impact on the mother and her developing infant, antenatal depression and anxiety are the most common predictors of postnatal depression [4, 5]. Postnatal depression can reduce her ability to provide sensitive and responsive caregiving that can potentially impair child development [6]. Mental health problems in the perinatal period are a particular challenge in low- and middle-income countries (LMICs) where they can be at least twice as frequent as in higher-income countries [1]. Our geographical context for this work will be The Gambia, in West Africa, where mental health services are minimal, services for perinatal mental health are non-existent and high levels of stigma associated with mental health issues, as well as specific local attitudes and beliefs, impede recognition and prevent help-seeking behaviour. It is thus of high priority to develop new low-cost, low-resource, non-stigmatising and culturally appropriate approaches to reduce symptoms of anxiety and depression perinatally, for the benefit of both the mother and child. The current project will test the hypothesis that the creative arts—in particular group-singing—will show special promise in alleviating perinatal mental distress in The Gambia. In high-income countries, such as the UK and the USA, singing in groups has been shown to be a powerful modulator of mood and emotion, evoking positive effects on mental health, well-being and social affiliation [7] via mechanisms involving synchrony and entrainment [8], the saliency of relational communicative features in musical interaction [9] and significant effects on the endocrine system [10]. In addition, the mother's voice is a key channel through which meaningful, sensitive and contingent interactions between the caregiver and infant can take place [11]. Recent studies have found that music and its use specifically during the perinatal period can reduce women's stress levels and depressive symptoms and increase women's attachment to their infant [12,13,14,15]. Music-centred approaches may be particularly fruitful in The Gambia as there are already a range of musical practices that specifically engage pregnant women and new mothers [16]. For instance, infant naming ceremonies occur 7 days after birth and are musical celebrations to recognise the new mother and her family [16]. Performances by Kanyeleng groups are closely associated with pregnancy and motherhood and are important in health communication [17]. These pre-existing cultural and creative practices provide an excellent context from which to explore, co-design and ultimately evaluate culturally situated, music-centred interventions that aim to reduce symptoms of anxiety and depression perinatally and facilitate mother-infant caregiving. Study aims This is a feasibility study which aims to inform the design of a larger trial to investigate a Community Health Intervention through Musical Engagement (CHIME) to help reduce symptoms of anxiety and depression in pregnant women compared to standard care. This article describes the trial protocol (version 1.0, 11/11/18). The protocol was prepared in accordance with the Standard Protocol Items: Recommendations for Interventional Trials (SPIRIT) guidance. The trial SPIRIT checklist can be viewed in Additional file 1. Objectives Our primary objective is to test (a) the feasibility of delivering a group-singing intervention to a sample of pregnant women in The Gambia using a stepped wedge design and (b) the feasibility of using standardised tools to measure the impact of this intervention on anxiety and depression symptoms, before and after the intervention. This objective can be broken down into five specific feasibility objectives: 1) To obtain demographic information on the eligible population 2) To determine if our measurement tools, the Edinburgh Postnatal Depression Scale (EPDS) and the Self-Reporting Questionnaire (SRQ-20), are useable 3) To determine if the intervention is deliverable 4) To determine if the stepped wedge trial design is deliverable and obtain information that will inform the definitive study. Specifically to: a. Assess recruitment and acceptability of randomising clinics b. Assess the recruitment rate of women to control and intervention groups c. Assess participants' adherence to the intervention group and follow-up in both arms d. Test the feasibility of data collection 5) To determine if this type of intervention is culturally appropriate and well received by the community and health workers. Methods/design We will be testing the feasibility of a stepped wedge cluster design, which differs from a parallel arm cluster design in that all clinics involved in the study receive the intervention [18]. Advantages over a parallel arm cluster trial include the requirement of a smaller sample size due to the availability of a within group comparison and prevention of potential disappointment for health clinics who are not randomised into the intervention. Study setting This multi-site study will recruit from four antenatal clinics in western Gambia. Study population All participants will be Mandinka or Wolof Gambian women who are pregnant. Inclusion criteria Pregnant (14–24 weeks gestation) Speak Wolof or Mandinka fluently Exclusion criteria At least one previous late term miscarriage Current psychosis or history of psychosis Withdrawal criteria If the participant develops any serious medical condition or the participant's mental health significantly declines (as assessed by the care team), and the care team deem it necessary, then she may be withdrawn from the study. Intervention The intervention will be delivered on the community level, meaning that it will include women with a range of anxiety and depression symptoms. Our primary aim is to reduce symptoms in those experiencing them (whether these are at a high level or a medium or low level). We anticipate this may also help to reduce their symptoms into the postnatal period. By including those with low and high levels of symptoms, rather than screening and including only those with high levels of symptoms, we will aim to avoid stigma and increase acceptability. The intervention has been developed following focus groups with various stakeholders including health professionals (midwives and community birth companions), pregnant women and musicians (griots and Kanyeleng groups). Four groups of 20 women between 14 and 24 weeks gestation will attend six 60-min group-singing sessions at their local antenatal clinic. This will take place in the morning as this is the time deemed to best suit the majority of women and clinics. Local Kanyeleng groups who specialise in musical practices to support women's health will lead the sessions. The content of the six sessions will be co-designed with the Kanyeleng groups via two extended workshops with the research team. All sessions will begin with a welcome song and end with a closing song. Some of the songs used during the main body of the session will cover topics including the (a) importance of the singing group in supporting each other, (b) importance of other positive relationships in their lives, (c) resilience to challenges and empowerment and (d) importance of being open, removing stigma to discuss challenges. One lullaby will be introduced at each session. Kanyeleng leaders will also be encouraged to ensure that all the women feel comfortable and are participating when they can. The nature of the intervention will necessarily vary somewhat across the four settings, especially as Wolof speaking groups and Mandinka groups have different and distinct cultural beliefs, practices and language. By using the Kanyeleng groups local to each of the four clinics involved, the sessions will be contextually appropriate, while the workshop with all four Kanyeleng groups before the intervention begins will ensure that the overarching goals, content and approach to session delivery are broadly standardised. Over the course of the 6-week intervention period, a research assistant will observe and video and audio record two singing sessions (the first and the fourth sessions) from each of the four clinics to ascertain, using a checklist, the extent to which the sessions conform to our articulated goals. A community health nurse at each clinic will be engaged to take attendance data and report any issues of concern to the research team. The control group will consist of four groups of 20 women between 14 and 24 weeks gestation from the same four clinics. These women will receive only standard care without any additional intervention. Randomisation and blinding As we will be testing the feasibility of delivering a stepped wedge cluster design, the four different antenatal clinics will be randomised with two sites starting first (creating the first sequence) and two starting 6 weeks later (the second sequence). Randomisation will be performed by the study statistician who will generate a randomisation list using software and apply it to the pre-concealed list of clinics. The researchers and participants will not be blinded to whether they are in the intervention or the control cohort. Outcome measurements Two local research assistants (RAs) will collect all measures orally as there is a high rate of illiteracy among the target population. All scales have been translated into Mandinka and Wolof. The translation method used was based on suggestions by the World Health Organisation, Hanlon et al. [19] and Cox, Holden and Henshaw [20]. First, the scales were translated into Mandinka and Wolof. An expert panel discussion then refined the translation before back translating it into English. The expert panel came together once more to resolve any remaining issues before finalising the translation. Two questionnaires will measure antenatal anxiety and depression symptoms. The Edinburgh Postnatal Depression Scale (EPDS) [21] is a ten-item scale that was developed to screen for postnatal depression. It has subsequently been validated to be used during pregnancy [22]. This measurement tool has been used and validated in other African contexts; however, there is no avaliable validated version of the EPDS in Mandinka or Wolof even though it has been used in The Gambia before [23]. The Self-report Questionnaire (SRQ-20) [24] is a 20-item scale developed by the World Health Organization to measure anxiety and depression symptoms in a variety of cultural contexts. It has been used in many different African contexts such as Ethiopia [19], South Africa [25] and Rwanda [26] and as a way to measure perinatal mental health [23]. However, the SRQ-20 has never been used in the Gambian context nor has it been translated into Wolof or Mandinka. Demographic outcomes We will collect demographic information about all participants. The data we will collect is as follows: date of birth, gestational age, time taken to get to the health centre, parity, gravida, place of birth, current place of residence, ethnic group, history of serious illness, occupation, husband's occupation, marital status, educational background and amount of regular musical engagement. Feasibility outcomes The feasibility outcomes are as follows: Recruitment rate Retention and attrition rates of participants Clinics' adherence to stepped wedge schedule Completeness of data by site and over time Video and audio recording of sessions to determine fidelity of the intervention at each site, i.e. whether key content emphasised in training workshops was being delivered at each site. Qualitative interviews with participants after the intervention to capture enjoyment and perceived benefit. Recruitment Four antenatal clinics will be chosen to take part in the study based on three criteria: (1) availability of a local Kanyeleng group to deliver the intervention, (2) the language group predominantly spoken in the area (with at least one clinic being in a predominantly Wolof speaking area) and (3) the type of community the clinic serves (with at least one within an urban area). The health professionals working at the health centre will first approach participants for the study. If they meet the criteria, they will be given information about the study and asked if they would like to be referred to the RAs. They will then be put in contact with one of the RAs who will meet them privately face to face. The information sheet will be read out in their native language verbatim to ensure participants' ability to give informed consent. Consent will be taken orally by the RAs and recorded by signature or thumbprint. If participants do not choose to take part we will record their reason, if it is given, to help understand why women might not want or be able to participate. Incentive and participant retention Participants in both groups will be offered a total of 600 Dalasi (about 12 USD) for their time, 200 Dalasi for each of the three data collection time points (baseline, post, follow-up). All participants will be reminded of the data collection and the group-singing sessions by phone call. Calls will be made by the RAs 3 days and 1 day before as well as on the day of these appointments. Where possible, a record will be kept of the reasons women give for failing to join the intervention or data collection session. Sample size As this is a feasibility study, it is not designed to assess the efficacy of the intervention, although pilot data on this will be collected. We will evaluate the feasibility of study design, data collection and whether the intervention is deliverable and acceptable to the participants. In the study, we will gather information to be used in the design of the future definitive study including an estimate of the standard deviation of potential primary outcomes to inform the sample size. We aim to collect data from a total of 120 pregnant women, 60 in the control condition and 60 in the intervention condition [27]. This number will be sufficient to provide estimates of binary feasibility outcomes with precision of at least ± 9 percentage points for the 95% confidence interval. Trial schedule This trial design involves a sequential crossover of clusters whereby each cluster (antenatal clinic) receives the control condition followed by the intervention condition. The four chosen clinics will be randomised to two sequences of a 12-week phase. A separate cohort of participants will be recruited to the control group and the intervention (singing) group. Each cohort will be recruited around 4–6 months into their pregnancy. The 12-week phase for both the control and intervention cohort will include data collection at week 1 ("baseline") and week 7 ("post") after either group-singing (intervention) or standard care (control) as well as at week 11 ("follow-up"), 4 weeks after the intervention finished. Contamination will be avoided by having data for the control group collected before the intervention groups start at each clinic. See Fig. 1 for a schematic for the study. Fig. 1 figure1 Schematic of the study Full size image Assessment and management of risk There are no high risks within our study compared to standard care. We have identified three areas of ethical concern and have outlined how each of these issues will be managed. 1. Mothers may experience an adverse effect such as a miscarriage, difficult birth, still birth, a sudden drastic change in physical or mental health, infant health problems or even a serious adverse effect such as death during the intervention. It is possible that a participant experiencing such an adverse event may attribute a causal link between the adverse event and their involvement in the study. We will mitigate this association being made, firstly, by clearly explaining the nature of the intervention and any possible risks to the women when they are recruited into the study. If, despite this, an association of this nature was still made, we would enlist the help of the Ministry of Health & Social Welfare (our partner on the project) to disseminate information to the women and the community concerning the incidence of such events occurring in the general population in an attempt to reassure those concerned that such adverse events should not be attributed to involvement in the study. 2. It is possible that some of the themes involved in questionnaires could lead to the women revealing episodes of self-harm. If this is the case, the woman will receive in the moment front-line counselling to talk through these issues with the RAs who are trained psychiatric nurses. Then, if needed, she will be referred on to the community mental health team (CMHT) for further management. If the CMHT deems it appropriate, they may then refer her on to the psychiatric team. 3. It is possible that some of the themes involved in questionnaires may also lead the women to reveal domestic abuse. If this is the case, the woman will receive in the moment front-line counselling to talk through these issues with the RAs. For emergencies and cases that require immediate intervention, the RAs will connect with the Gender-Based Violence focal person. For other cases, the RAs will refer the woman to the One Stop Center at Serekunda General Hospital or Edward Francis Small Teaching Hospital. 4. Women throughout the study will be monitored by the RAs, both trained psychiatric nurses. If the RAs feel that at any point a woman's score indicates a high level of symptoms and/or the women reveal that they are particularly struggling, the RAs will refer the woman on to the Community Mental Health Team (CMHT) for further management. If the CMHT deems it appropriate, they may then refer her on to the psychiatric team. Data management All consent forms will be stored in a master file, which will be kept in a locked drawer where only members of the research team have access. All case report forms will not be linked to names, just a participant number, and kept in a separate locked cabinet where only the research team has access. All data, including video and audio recordings, will be held on an encrypted hard drive only members of the research team can access. Data will be stored for 5 years after the study and will then be deleted or destroyed. Analysis All data will be entered into a database by an RA and verified by the second RA using double data entry to ensure data quality. As this is a feasibility study, we will examine missing data as an outcome. Descriptive statistics will be summarised to understand the demographic variables relating to the recruited population. Descriptive statistics and plots will be used to assess the distribution of the measurement tools, repeated at baseline and follow-up and by each arm. We will also examine the distributions of scores in the different language groups to see to what extent item scores and overall distributions differ or are similar. Correlations between our two measurement tools will be calculated. To determine if the intervention is deliverable, we will record the number of sessions that the Kanyeleng groups delivered, aiming to deliver two thirds of the sessions, and the duration of each session, aiming to last between 45 and 75 min. We will also perform a qualitative evaluation, using the video and audio recordings, to determine intervention fidelity at the four sites. Both RAs will watch the video and audio recordings of the first and fourth group-singing sessions at each clinic and complete a checklist to determine if all the necessary elements—as outlined in the training workshops—were included in the intervention. Reliability of the fidelity measure will be ascertained by measuring inter-rater consistency. We will also calculate the proportion of clinics approached that consented, aiming to reach over 50% recruitment rate, and record any scheduling problems in keeping with the stepped wedge timeline. Recruitment, adherence and completeness of data will be calculated for both groups. We aim to achieve a 60% recruitment rate and no more than 30% attrition in both arms. To determine if the intervention was culturally appropriate and well received by the community and health workers, we will collect qualitative data from post-intervention interviews and perform a thematic analysis. Discussion The absence of mental health services in The Gambia, coupled with the stigma associated with mental illness in general, results in high levels of unmet need for pregnant women dealing with mental distress in The Gambia. The development of a low-cost, low-resource intervention, which is rooted in local health and cultural practices, is of high priority, and the feasibility study we intend to carry out will inform a full-scale trial to investigate efficacy of such an approach. By employing local research assistants and creating a partnership with governmental agencies, such as The Ministry of Health & Social Welfare and The National Centre for Arts and Culture, this study brings the understanding of existing health services and access to a network of primary healthcare workers throughout the country as well as the diversity of local musical practices and the meanings attached to them. This valuable knowledge will help us cope with the practical and operational issues that may arise. We hope to disseminate our findings within various scientific publications, during field days in various areas in The Gambia, and during a meeting in London which will bring together the researchers as well community members, academic colleagues and health professionals interested in hearing about this work. Trial status This article describes the protocol for a Community Health Intervention through Musical Engagement (CHIME) for perinatal mental health in The Gambia (version 1.0, 11/11/18). The sponsor for this trial is Goldsmiths, University of London. The project is funded by the MRC and the AHRC. Ethical approval was obtained from the Goldsmiths University Ethics Committee, the Research and Publication Committee (RePubliC) from the University of The Gambia and the Australian National University ethics committee. 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Funding The funders (MRC and AHRC) and sponsor (Goldsmiths) have no roles or responsibilities in the design, conduct, data analysis and interpretation, manuscript writing and dissemination of results. Author information Author notes Katie Rose M. Sanfilippo and Bonnie McConnell are joint first authors. Affiliations Goldsmiths, University of London, London, UK Katie Rose M. Sanfilippo & Lauren Stewart The Australian National University, Canberra, Australia Bonnie McConnell Imperial College London, London, UK Victoria Cornelius & Vivette Glover The Ministry of Health and Social Welfare, Banjul, The Gambia Buba Darboe, Hajara B. Huma & Malick Gaye The National Centre for Arts and Culture, Banjul, The Gambia Hajara B. Huma, Malick Gaye & Hassoum Ceesay University of Cambridge, Cambridge, UK Paul Ramchandani & Ian Cross Contributions LS is the principal investigator and obtained grant funding and conceived of the study. KRMS wrote the first draft of this publication manuscript, helped with the ethics and grant application, the intervention design, and the data monitoring and data collection plan. BM helped with the ethics and grant applications, translations of questionnaires, administration of focus groups and design of the intervention. VC obtained study funding, designed the study and statistical analysis plan, contributed to writing the manuscript. BD helped with the grant and ethics application, translations of questionnaires, administration of focus groups and design of the intervention. HBH and MG helped with the translation of the questionnaires, administration of the focus groups and design of the intervention. HC helped with planning the logistics for running the study as well as with the translation of the questionnaires. IC, VG and PR all helped with the grant application and advised on research and intervention design. All authors reviewed and had input into the final submission. All authors read and approved the final manuscript. Corresponding author Correspondence to Katie Rose M. Sanfilippo. Ethics declarations Ethics approval and consent to participate Ethical approval was obtained from the Goldsmiths University Ethics Committee, the Research and Publication Committee (RePubliC) from the University of The Gambia and the Australian National University ethics committee. Members of the research team will carry out the consenting and conduct of this study orally. It will be emphasised that any participant is able to withdraw from the study at any point without any consequences. Consent for publication Not applicable. Competing interests The authors declare that they have no competing interests. Additional information Publisher's Note Springer Nature remains neutral with regard to jurisdictional claims in published maps and institutional affiliations. Supplementary information Additional file 1. SPIRIT Checklist. Rights and permissions Open Access This article is distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution, and reproduction in any medium, provided you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license, and indicate if changes were made. The Creative Commons Public Domain Dedication waiver (http://creativecommons.org/publicdomain/zero/1.0/) applies to the data made available in this article, unless otherwise stated. Reprints and Permissions About this article Verify currency and authenticity via CrossMark Cite this article Sanfilippo, K.R.M., McConnell, B., Cornelius, V. et al. A study protocol for testing the feasibility of a randomised stepped wedge cluster design to investigate a Community Health Intervention through Musical Engagement (CHIME) for perinatal mental health in The Gambia. Pilot Feasibility Stud 5, 124 (2019) doi:10.1186/s40814-019-0515-5 Download citation Received 22 February 2019 Accepted 15 October 2019 Published 07 November 2019 DOI https://doi.org/10.1186/s40814-019-0515-5 Share this article Anyone you share the following link with will be able to read this content: Get shareable link Keywords Perinatal mental health Feasibility trial The Gambia Music Singing group Kanyeleng Comments By submitting a comment you agree to abide by our Terms and Community Guidelines. If you find something abusive or that does not comply with our terms or guidelines please flag it as inappropriate. Please note that comments may be removed without notice if they are flagged by another user or do not comply with our community guidelines.

This article describes the Spanish for Specific Purposes Certificate (SSPC) program at the University of Alabama at Birmingham (UAB), the first undergraduate certificate at the University, which was established in 2007. The SSPC caters to the professional needs of both traditional, degree-seeking students and non-traditional local professionals. The SSPC coexists with the long-established major and minor programs in Spanish in the Department of Foreign Languages and Literatures. The goal of the SSPC is to fulfill the needs of its dynamic, millennial students and of the increasingly diversified community. ; To cite the digital version, add its Reference URL (found by following the link in the header above the digital file). ; SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 62 The Spanish for Specific Purposes Certificate (SSPC) Program: Meeting the Professional Needs of Students and Community Lourdes Sánchez-López University of Alabama at Birmingham Abstract: This article describes the Spanish for Specific Purposes Certificate (SSPC) program at the University of Alabama at Birmingham (UAB), the first undergraduate certificate at the University, which was established in 2007. The SSPC caters to the professional needs of both traditional, degree-seeking students and non-traditional local professionals. The SSPC coexists with the long-established major and minor programs in Spanish in the Department of Foreign Languages and Literatures. The goal of the SSPC is to fulfill the needs of its dynamic, millennial students and of the increasingly diversified community. Keywords: Business Spanish, certificate programs, languages for specific purposes (LSP), medical Spanish, Spanish for occupational purposes, Spanish for specific purposes (SSP), translation and interpretation, University of Alabama at Birmingham (UAB) Introduction Society is changing rapidly and drastically. In a world that is no longer round but flat (Friedman, 2005), students prepare for a globalized job market that is open to anyone in the world. This means that the jobs that once were available to only a few, now are available to millions. And, often times, the decisive factor for an employer is the multilinguistic and multicultural qualifications of applicants. Recent studies and their data suggest a pressing need to revise foreign language curricula in the United States to better meet the needs of students and society ("Foreign Languages and Higher Education," 2007; "Report to the Teagle Foundation," 2009). Many university programs in the US are responding to these needs by adapting existing language programs or developing new ones (Doyle, 2010; Jorge, 2010; Sánchez-López, 2010). Two decades ago Grosse and Voght (1990) reported the results of the first extensive survey conducted in 1988 in the US regarding the status of languages for specific purposes (LSP) nationally. Linking their study to a report from the President's Commission on Foreign Languages and International Studies (1980), Grosse and Voght reported that LSP courses had gained a place in the higher education curriculum since the 1980s in the US. Their study suggested a decline of foreign language skills in the US and a need of language courses specific for the professions, and their survey results indicated that over 60% of language departments offered some type of LSP courses. However, these data also suggested that LSP still had a minor role in the foreign language curriculum overall. In a recent survey study by Long and Uscinski (2012) and following the model of Grosse and Voght, the authors report that the current "presence of LSP courses in colleges and universities across the United States has remained about the same over the past 30 years." (p. 175). There is no significant difference in the number of institutions that offer LSP courses. However, Long and Uscinkscy's timely study sheds new light on the type of LSP programs (e.g., majors, minors, certificates or graduate programs) that are offered SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 63 nationally. The results of their study suggest that 27% of the respondents offer some type of LSP program, most of them at 4-year universities. The authors conclude that LSP has steadily and quietly settled in as another curricular option, beside literature, cultural studies, and linguistics, in institutions where students demand it, thus providing the students who are motivated to enter these fields with valuable applied skills in both language and cultural understanding. We predict a continued steady presence of LSP in university curricula for years to come. (Long & Uscinski, p. 188) Two decades ago Grosse and Voght (1990) optimistically predicted growth of LSP in the US that, according to Long and Uscinkscy (2012), has not materialized yet. However, according to both of these studies, the status of LSP in the US is strong and has become slowly more visible with time, with dozens of new LSP programs that cater to new societal needs (for a list of some of these programs see Sánchez-López, 2010). One of these new programs is the Spanish for Specific Purposes Certificate (SSPC) program at the University of Alabama at Birmingham (UAB), which was established in 2007 and was the first undergraduate certificate at the University. The SSPC caters to the professional needs of both traditional, degree-seeking students and non-traditional local professionals. The SSPC coexists with the long-established major and minor programs in Spanish in the Department of Foreign Languages and Literatures (DFLL), and it attempts to fulfill the needs of its dynamic, millennial students and of the increasingly complex community. Background The University of Alabama at Birmingham is a medium-sized (about 18,000 undergraduate and graduate students) public university in Birmingham, Alabama. Birmingham is a metropolitan city with a rapidly growing Hispanic population over the last three decades. Just recently, the state's Hispanic population grew from 1.7% in 2000 to almost 4% in 2010, a nearly 145% increase (US Census Bureau, 2010). Because of this, hospitals, clinics, police and fire departments, government offices and local businesses have seen the increasing need to be able to communicate with Hispanic patients, customers and clients in Spanish. However, this rapid and steady growth has recently and abruptly come to a halt due to a newly passed state immigration law. In June 2011, the state of Alabama Government passed the Beason-Hammon Alabama Taxpayer and Citizen Protection Act, commonly known as H.B. 56 (State of Alabama, 2011). This is one of the strictest immigration laws in the country, which has led to a general state of fear among undocumented individuals. It has already impacted demographics of the state with a significant decrease on the growth of Hispanics in the state, including children (Center for American Progress, 2011; Novak, 2012; Southern Poverty Law Center, 2011). UAB was established in 1945 originally as the Medical Center of Alabama. The academic side of campus was later established in 1969, branching off from the University of Alabama, Tuscaloosa. For decades both the medical and the academic sides functioned as two almost independent units, with very little interaction between them. Today, although most faculty, students and staff still refer to the west or the east side of campus SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 64 (or the medical and the academic side of campus), institutional efforts attempt to portray both sides of the University as one unit, with a synergetic relationship, interdependent, with everyone on board moving in the same direction. Health-care and diversity are two of the best-known and most marketed landmarks of the University. The UAB vision is: "A world-renowned research university and medical center—a first choice for education and healthcare" (UAB Vision, 2012). In addition, The Princeton Review has ranked UAB as the 5th most diverse campus nationally in 2011 (The Princeton Review, 2013). Many undergraduate students choose UAB because they would like to pursue a career in a health-related field. Pre-medicine is a popular track among UAB undergraduate students with an annual average of 44% of entering students who declare a pre-medicine track (UAB Office of Planning and Analysis, 2012). The UAB Department of Foreign Languages and Literatures (DFLL) was established in the late 1960s as most languages departments were at the time, with a focus on language, literature and culture. UAB had a language requirement for the core curriculum up to the late 1990s, when it was eliminated. Since then, there is no language requirement at UAB. In the early 2000s, the DFLL combined their two majors in Spanish and French into a major in Foreign Languages (with Spanish and French tracks), largely due to a state requirement for viability. In addition, the DFLL also offers minors in Arabic, Chinese, French, German, Italian, Japanese and Spanish. A large percentage of students in the major are double majors in Spanish or French and another disciple (biology, chemistry, criminal justice, international studies, pre-medicine, pre-nursing coupled with Spanish are some of the most common double majors). With an eye toward the long-term needs of the department in 2001 the UAB, DFLL hired me as the first applied linguist for a dual purpose. I was charged with developing linguistics courses at all levels and with developing and teaching certain Spanish for Specific Purposes (SSP) courses, such as medical, business, professional Spanish and translation and interpretation. All of these courses (linguistics and SSP) were never intended to replace the existing literature and culture courses, but rather, to expand the repertoire of offerings to cater to a larger pool of students and professional interests. The SSP courses were well received and offered on demand with regularity. After a few years, additional instructors were asked to teach these courses as well, becoming specialists in the different areas, such as business, health and translation and interpretation. However, the vast majority of students enrolled in the SSP courses were regular UAB students (either majors or minors, or students who took one or two of these courses as electives). The Department received frequent inquiries from individuals in the community and local businesses wishing to learn occupational Spanish, but, unfortunately, the University admission system did not make it easy for them to enroll as non-degree seeking students. Faculty also received almost daily requests from the medical side of campus, from other hospitals and clinics, from government agencies, from court services, and from different local businesses asking for translation and interpretation assistance. Faculty and/or students would help depending on the situation. As these challenges increased over the years, the DFLL decided to explore other options to better meet the needs of the community and the local professionals; and at the same time to reward the regular students who were successfully completing many or all of the SSP courses, but were not receiving any particular degree or recognition in SSP. At such point, offering a certificate program SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 65 in SSP was an interesting and promising idea, which materialized in the fall semester 2007. A Journey to the Spanish for Specific Purposes Certificate: Program Design: Approval and Description Due to the success and high demand of the SSP courses offered in the UAB DFLL and to the increasing requests for assistance with translation and interpretation to cater to the Hispanic community, in 2005 I was asked by my chairperson, Sheri Spaine Long, who sought to respond to societal trends, to investigate models of certificate programs worldwide and to explore if a certificate program in SSP would meet the specific needs of the DFLL, the UAB undergraduate population and those of the community. Over the course of several months, I investigated models of certificate programs and other types of languages for specific purposes programs nationally and internationally. Based on a careful assessment of the information gathered, the chairperson and I decided that a certificate program was an optimal option for UAB and for the Birmingham community. Then, the second and most detailed stage of the process started: the design of the program and the development of a program proposal. I was asked to design a program that utilized the resources of the DFLL and the courses that were already offered, at least at the outset. I met with a variety of institutional constituents (Office of Admissions, Office of Undergraduate Affairs, and Office of Undergraduate Policies and Procedures) at different stages during the design of the program proposal. These constituents gave me valuable advice on how to craft the program and what the prerequisites should be. Over the course of the following year, the SSPC proposal was approved at each stage by the DFLL, the School of Arts and Humanities Curriculum and Educational Policies Committee, the University Office of Undergraduate Policies and Procedures, and, finally, by the Board of Trustees of the University of Alabama System in May 2007. The SSPC was the first undergraduate certificate at UAB, and it was first implemented in the Fall 2007. It was lauded as a model program to meet societal needs and consolidate and expand language enrollment. The SSPC program was designed for traditional as well as non-traditional students. The main objective of this program was, and still is, not only to fulfill UAB students' academic needs for their future, but also to create connections with local professionals. Because of the steady growth of the Hispanic population in the nation, with almost 17% percent of the population (US Census Bureau, 2012), each day more and more pro-fessionals, such as teachers, medical care professionals, business people, law enforcement officers and others, have the need to communicate with the Hispanic community. The courses are content, vocabulary and culture-based. Students learn the vocabulary, language and cultural background that they use in their professional field through extensive practice in the classroom and also out of class through service-learning opportunities. Publication and promotion of a new program is paramount for its success. An easy to navigate and informative website is critical for the SSPC (http://www.uab.edu/languages/ssp). The website houses the necessary documents that offer information to prospective students and local professionals, and a detailed description of the application process can also be found there. Once the website and all SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 66 documentation (e.g., program application form, student manual, checklist, and flier) were created, the program was ready for promotion and student recruitment. Promotion and recruitment efforts included regular information sessions (2–3 per semester) open to all students and the general public; briefings at academic advisors general meetings; presentations at specific business, health and international studies classes; and announcements in local newspapers, magazines and UAB's website and newspapers. The SSPC program requires completion of a minimum of six classes (18 credits) in SSP, of which at least 12 credits must be at the advanced level. Students may choose classes within the professional track of their interest (e.g., health care, business or translation and interpretation), but they are required to take a phonetics and phonology course and a foreign language service-learning course for the completion of the SSPC requirements. The foreign language service-learning course must be taken towards the end of the program to ensure that students have the desired occupational language skills to function well working with a community partner.1 Students must receive an A or B grade in all courses and maintain a minimum of 2.8 GPA in Spanish to maintain a "good standing" status. They can retake courses for a higher grade if necessary. The final program requirement is to pass an oral interview at the level of intermediate-mid or above, according to the ACTFL speaking guidelines.2 There is a program application process that is open all year. Regular UAB students must submit an electronic application. Local professionals must first be admitted as non-degree seeking students at UAB before they can apply for the SSPC.3 The SSPC program director reviews applications and sends acceptance or rejection letters. Then, she communicates with the UAB Director of Academic Records who updates the students' records and transcripts. SSPC candidates are asked to meet with the SSPC advisor at least once a year for an advising session, although many students choose to meet more frequently. Outcomes, Program Assessment and Outgrowth The SSPC has become a popular program in the Department of Foreign Languages and Literatures. In its five years of existence, the program has enrolled 86 students, of which 27 have already successfully graduated from the program. The program offers three tracks: health care, business, translation and interpretation. Each track offers two courses, one at the intermediate and one at the advanced levels. Not surprisingly, due to the specific context at UAB and in the Birmingham area, the most popular and highest enrolled courses have usually been the Spanish for health professional classes, which are offered every semester (three times a year). The rest of the classes are offered once or twice a year, depending on demand and instructor availability. Because some of these courses are not offered every semester, it is very important that SSPC candidates meet regularly with the SSPC advisor to ensure that they graduate in a timely manner. One of the main and most visible successes of the SSPC are the collaborations that have been established with other units on campus, such as the Schools of Business, Dentistry, Health Professions, Nursing and Medicine. The advanced Spanish for Health Professionals course is offered cross-listed with the School of Nursing courses, creating a unique and enriching learning environment for all students, who share the same classroom. The SSPC faculty design and teach courses for students in the Schools of SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 67 Dentistry and Medicine with regularity. Recently, a former Spanish major from the DFLL and a current medicine student, partnered with the DFLL and the SSPC to organize a short Spanish course for medical students. The course was designed and taught by an SSPC faculty and offered during the winter break between sessions in the School of Medicine (Davidson & Long, 2012). Furthermore, weekly Spanish conversation tables are offered by SSPC faculty, which are open to any student on campus with an interest in health related professions. In addition, the Graduate Student Associations of the Schools of Medicine and Dentistry have separately organized weekly Spanish conversation tables led by SSPC faculty and students. All of these efforts clearly indicate the high level of interest to learn Spanish from the part of the students in health-related professions, who are doing whatever they can to include some level of medical Spanish study in their busy academic schedules. Another success of the SSPC is the quality of student research, which is linked to the professional interest of the student within a local context. Two illustrative examples, from the inception of the program to the most recent are "Legalese and Spanish: The Hispanic Immigrant Experience with the Legal System in Birmingham, Alabama" (Hall, 2007) and "H.B. 56 and Its Impact in the State of Alabama" (Novak, 2012). In the former, SSPC and Spanish Honor's student Brittlyn Hall conducted a survey study among law firms in Birmingham to investigate the level of legal support offered to the Hispanic population and the specific Spanish needs of these firms. In the most recent, SSPC graduate and current MBA student in the School of Business investigated the economic impact of the new State immigration law known as H.B. 56 mentioned earlier (Novak, 2012). Both studies linked the students' professional interest to their community. The studies taught them not only valuable information about their professions and future careers, but also gave them firsthand experience about how their professions interact with their community and the synergistic relationships that are born from such interactions. An integral part of the long-term success of a new program is periodic program evaluations to assist in implementing necessary modifications. At the end of the program students are asked to complete an SSPC Exit Survey, in which they provide useful feedback about the program. This is mainly a demographic and a student satisfaction survey (see survey in the Appendix) used to get to know our students, their needs and their expectations better and to make adjustments as necessary. One important modification that has already been implemented in light of the students' feedback is an additional course on translation and interpretation at the intermediate level (the original certificate only offered advanced translation and interpretation). This new course was necessary as a stepping-stone to the advanced course, which was regarded as too challenging by many students. Another important addition to the program occurred in 2010. The SSPC and the Department of Art and Art History partnered to have a student competition to design a logo for the SSPC. As a class requirement, all students in an advanced graphic design class were asked to design a logo. This was a unique and incredible experience for students, since not only was this their first real assignment, but they also were competing for the first time for a real client. There were 27 entries. Graphic design students met with the SSPC Director and explained their logo, motivations and meanings. After that, the SSPC Director asked all faculty in the Department of Foreign Languages and Literatures to vote on their first three choices. The logo with the most votes was selected as the SSPC official logo (see logo at http://www.uab.edu/languages/ssp).4 SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 68 In an effort to strengthen the business Spanish track of the SSPC, in 2010, the interim chairperson of the Department of Foreign Languages and Literatures John K. Moore and the SSPC Director met with administrators in the School of Business to discuss ways in which to collaborate. After several meetings, it was clear that there was a need and an interest for Spanish (and Chinese) in the business world. However, the business curriculum at UAB is rather inflexible due to their accreditation limitations. Because business students at UAB are unable to incorporate the SSPC program into their regular curriculum, the Department of Foreign Languages and Literatures offered to design a new and shorter 12-credit program catered to business majors: a new minor in Spanish for Business. The new minor employs courses already existing in the Department of Foreign Languages and Literatures: Spanish for the Professions, Business Spanish and any other two intermediate or advance Spanish courses. The proposal was approved by the University in April 2011 and was first implemented in the fall of 2012 (for an overview of the program, visit: http://www.uab.edu/languages/images/pdfs/news/Minor_Spanish_for_Business.pdf). As this new program is in its first year, it is still premature to make an accurate evaluation. However, due to the overall success of the SSPC and to the growing globalized economies and markets, we predict a successful prospect for this new program. We look forward to report related findings in the near future. Conclusions and Future Directions As the results of surveys by Grosse and Voght (1990) and recently by Long and Uscinski (2012) have demonstrated, LSP courses and programs in the United States are no longer peripheral within the educational curriculum in higher education. They have become highly demanded by a dynamic student population that is in charge of their own learning and wish to be well prepared for an extremely competitive future in a globalized world. This article has described the recently established Spanish for Specific Purposes Certificate program at the University of Alabama at Birmingham within a local context. This program caters to traditional and non-traditional students who share educational goals and classroom experiences. Because it is a highly practical and applicable program in real life, and because it is available to all students and local professionals, the SSPC has become one of the fastest growing programs at UAB with almost 30 graduates in its short existence. Most importantly, the program has created strong and synergistic connections and collaborations with local companies (e.g., hospitals, clinics, charity organizations, banks, libraries, law firms, government offices, schools and early learning centers) through the foreign language service-learning course required for the SSPC. In addition, the SSPC has established collaborations with other units on campus, such as the Schools of Business, Dentistry, Health-Professions, Nursing and Medicine. Furthermore, SSPC students produce high quality research linking their professional interest to their communities and exploring its synergetic relationships. SSPC graduates move on to a variety of professional fields in health, business and translation and interpretation services, or to graduate programs in related fields in which their knowledge of occupational Spanish is (or will be) useful and beneficial to them, their companies and their community. SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 69 One significant outgrowth of the SSPC is the new minor for Business Spanish established in fall 2012 utilizing SSPC resources. This new program seals collaborative efforts between the Department of Foreign Languages and Literatures and the School of Business and aims to cater primarily to Business students, but is also open to any student with an interest in pursuing an international career. As mentioned earlier, an integral part of a successful program is periodic program assessment. The SSPC Exit Survey taken by graduating students gives the SSPC director and faculty regular opportunities to reflect upon the progress of the program, and thus, to make revisions where necessary. In addition to this informal form of student satisfaction evaluation, it is important to conduct some type of performance assessment to investigate the impact that the SSPC classes have on students' Spanish performance. This performance program assessment has been projected to take place within the next academic year and we look forward to new findings. Acknowledgments I would like to sincerely thank former UAB DFLL chairperson Sheri Spaine Long for her full and constant support in the creation, development and implementation of the SSPC and for her always brilliant ideas, as well as for her input on earlier drafts of this paper; to former UAB DFLL Interim chairperson John K. Moore for his full support in the continuation of the SSPC and his critical role in the conceptualization and establishment of the new minor for Business Spanish; to SSPC faculty María Jesús Centeno, Krista Chambless, Brock Cochran, Belita Faki and Malinda O'Leary for their extraordinary work teaching the SSPC courses—the program would not be the same without these remarkable instructors; to all SSPC students who are our source of inspiration every day; and finally, I am grateful to the reviewers of earlier drafts of this paper for their accurate feedback. Notes 1For a detailed description and a sample syllabus of the Foreign Language Service-Learning course required for the SSPC, see Sánchez-López (2013; forthcoming). 2American Council for the Teaching of Foreign Languages proficiency guidelines can be found at http://www.actfl.org/files/public/Guidelinesspeak.pdf. 3Non-degree seeking students must have a minimum of 12 credit hours of successful college level work (grade C or above in all courses), with the following distribution (minimum): at least 6 credit hours in Area 1 (English Composition), at least 3 credit hours in Area 2 (Arts and Humanities), and at least 3 credit hours in Area 4 (Social Sciences). 4The artist of the SSPC logo is UAB's graphic design student Alan Heiman. The faculty member of the graphic design class that participated in this project is Professor Douglas B. Barrett. References American Council for the Teaching of Foreign Languages Proficiency Guidelines (1999). Retrieved from http://www.actfl.org/files/public/Guidelinesspeak.pdf SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 70 Center for American Progress (2011). Retrieved from http://www.americanprogress.org/ Davidson, L., & Long, S. S. (2012). Medical Spanish for US medical students: A pilot case study. Dimension, 1–13. Retrieved from http://scolt.webnode.com/ Doyle, M. S. (2010). A responsive, integrative Spanish curriculum at UNC Charlotte. Hispania, 93(1), 80–84. Foreign languages and higher education: New structures for a changed world. (2007) MLA ad hoc committee on foreign languages. Profession published by the Modern Language Association, 2007 (May). Retrieved from http://www.mla.org/flreport Friedman, T. (2005). The world is flat: A brief history of the 21st century. New York: Farrar, Strauss & Giroux. Grosse, C., & Voght, G. (1990). Foreign language for business and the professions at US colleges and universities. The Modern Language Journal, 74, 36–47. Hall, B. (2007). Legalese and Spanish: The Hispanic immigrant experience with the legal system in Birmingham, Alabama. Unpublished paper. Jorge, E. (2010). Where's the community? Hispania, 93(1), 135–138. Long, M., & Uscinski, I. (2012). Evolution of languages for specific purposes programs in the United States: 1990–2011 [Special Issue]. The Modern Language Journal, 96, 173–189. Novak, J. (2012). H.B. 56 and its impact in the state of Alabama. Unpublished paper. President's Commission on Foreign Language and International Studies (1980). Strength through wisdom: A critique of US capability. The Modern Language Journal, 64, 9–57. Report to the Teagle Foundation on the Undergraduate Major in Language and Literature. (2009). MLA ad hoc committee on foreign languages. Profession published by the Modern Language Association, 2009 (February). Retrieved from http://www.mla.org/pdf/2008_mla_whitepaper.pdf Sánchez-López, L. (2010). El español para fines específicos: La proliferación de programas creados para satisfacer las necesidades del siglo XXI. Hispania, 93(1), 85–89. Sánchez-López, L. (Forthcoming 2013). Service learning course design for Languages for Specific Purposes programs [Special Issue]. Hispania, 96(2). Southern Poverty Law Center (2011). Retrieved from http://www.splcenter.org/ State of Alabama (2011). Retrieved from http://www.ago.state.al.us/Page-Immigration The Princeton Review (2013). Retrieved from http://www.princetonreview.com/TheUniversityofAlabamaatBirmingham UAB Minor in Business Spanish. (2012). Retrieved from http://www.uab.edu/languages/images/pdfs/news/Minor_Spanish_for_Business.pdf UAB Office of Planning and Analysis. (2012). Retrieved from http://www.uab.edu/opa/ UAB Spanish for Specific Purposes program. (2012). Retrieved from http://www.uab.edu/languages/ssp United States Census Bureau. (2010). Retrieved from http://2010.census.gov/2010census/data/ United Stated Census Bureau. (2012). Retrieved from http://quickfacts.census.gov/qfd/states/00000.html UAB Vision. (2012). Retrieved from http://www.uab.edu/home/about University of Alabama at Birmingham (2013). Retrieved from http://www.uab.edu/ SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 71 APPENDIX The University of Alabama at Birmingham College of Arts and Sciences Department of Foreign Languages and Literatures Spanish for Specific Purposes Certificate (SSPC) Exit Survey Note: This survey is anonymous. Please, be as honest as possible when completing it. Thank you for providing us with valuable information to get to know our students and to improve our SSPC program. I. Personal Information (circle one) 1. Gender: Male Female 2. Age: 18–20 20–23 24–26 27–30 More than 31 3. Regular UAB Student Non-regular UAB student (local professional) 4. Work: Full-time job Part-time job Unemployed 5. Work place: ______________________________; Position: __________________ 5. Race: African American Caucasian Hispanic Indian Asian Other 6. Major/s: ____________________________ Minor/s: ________________ 7. Previous Higher Education Degrees: _____________________________________ 8. Your first language/s is/are:____________________________________________ SSPC related 1. How long did it take you to complete the SSPC program? ____________________ 2. In which of the three tracks did you specialize (health, business, translation & interpretation)?: ________________________________________________________ 3. Please explain why you pursued the SSPC: __________________________________________________________________________________________________________________________________________________ 4. Did the SSPC fulfill your expectations? Yes No Please explain why? __________________________________________________________________________________________________________________________________________________ SPANISH FOR SPECIFIC PURPOSES CERTIFICATE (SSPC) PROGRAM Scholarship and Teaching on Languages for Specific Purposes (2013) 72 5. Did the SSPC classes fulfill your expectations in general? Yes No Please explain why? __________________________________________________________________________________________________________________________________________________ 6. What did you like the most about the program? __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 7. What did you like the least about the program? __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 8. Please give us your suggestions on how to improve the SSPC program: __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 9. How will the SSPC impact your current or future career? __________________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________________ 10. Would you recommend the SSPC to your friends or colleagues? Yes No 11. Finally, do you give your permission to use the information that you provided above anonymously for statistical and research purposes? Yes No Note: If you have further comments, please use the back of this form. GRACIAS.

En mi formación de posgrado a finales de los años ochenta, teníamos cerca de treinta camas hospitalarias en un pabellón llamado "sépticas" (1). En Colombia, donde el aborto estaba totalmente penalizado, allí estaban mayoritariamente mujeres con abortos inseguros complicados. El enfoque que recibíamos era técnico: manejo de cuidados intensivos; realizar histerectomías, colostomías, resecciones intestinales, etc. En esa época algunas enfermeras eran monjas, y se limitaban a interrogar a las pacientes para que "confesaran" qué se habían hecho para abortar. Siempre me inquietó que las mujeres que salían vivas se iban sin ninguna asesoría, ni con un método anticonceptivo. Al preguntar alguna vez a uno de mis docentes me contestó con desdén: "este es un hospital de tercer nivel, esas cosas las hacen las enfermeras en primer nivel". Al ver tanto dolor y muerte, decidí hablar con las pacientes del servicio y empecé a entender sus decisiones. Recuerdo aún con tristeza tantas muertes, pero un caso en particular aún me duele: era una mujer cercana a los cincuenta años que llegó con una perforación uterina en estado de sepsis avanzada. A pesar de la cirugía y los cuidados intensivos, falleció. Alcancé a hablar con ella y me contó que era viuda, tenía dos hijos mayores y había abortado por "vergüenza con ellos", pues se iban a dar cuenta de que tenía vida sexual activa. A los pocos días de su fallecimiento, me llamó el profesor de patología, extrañado, para decirme que el útero que habíamos enviado para examen patológico no tenía embarazo. Era una mujer en estado perimenopáusico con una prueba de embarazo falsamente positiva, debido a los altos niveles de FSH/LH típicos de su edad. ¡¡¡NO ESTABA EMBARAZADA!!! No tenía menstruación porque estaba en premenopausia y una prueba falsamente positiva la llevó a un aborto inseguro. Claro, las lesiones causadas en las maniobras abortivas la llevaron al desenlace fatal, pero la real causa subyacente fue el tabú social respecto a la sexualidad. Tuve que ver muchas adolescentes y mujeres jóvenes salir del hospital vivas, pero sin útero, a veces sin ovarios y con colostomías, para ser despreciadas por una sociedad que les recriminaba el haber decidido no ser madres. Tuve que ver situaciones de mujeres que llegaban con sus intestinos protruyendo a través de sus vaginas por abortos inseguros. Vi mujeres que en su desespero se autoinfligieron lesiones tratando de abortar con elementos como palos, ramas, gajos de cebolla, barras de alumbre, ganchos, entre otros. Eran tantas las muertes que era difícil no tener por lo menos una mujer diariamente en la morgue a consecuencia de un aborto inseguro. En esa época no se abordaba la salud desde lo biopsicosocial sino solamente desde lo técnico (2); sin embargo, en las evaluaciones académicas que nos hacían, ante la pregunta de definición de salud, había que recitar el texto de la Organización Mundial de la Salud que involucraba estos tres aspectos, ¡qué contrasentido! Para dar respuesta a las necesidades de salud de las mujeres y garantizar sus derechos, cuando ya era docente, inicié el servicio de anticoncepción posevento obstétrico en ese hospital de tercer nivel. Hubo resistencia de las directivas, pero afortunadamente logré donaciones internacionales para la institución y esto facilitó su aceptación. Decidí concursar para carrera docente con el ánimo de poder sensibilizar a profesionales de la salud hacia un enfoque integral de la salud y la enfermedad. Cuando en 1994 se realizó la Conferencia Internacional de Población y Desarrollo (CIPD) en El Cairo ya llevaba varios años en la docencia, y cuando leí su Programa de Acción, encontré nombre para lo que estaba trabajando: derechos sexuales y derechos reproductivos. Empecé a incorporar en mi vida profesional y docente las herramientas que este documento me daba. Pude sensibilizar personas del Ministerio de Salud de mi país y trabajamos en conjunto recorriéndolo con un abordaje de derechos humanos en materia de salud sexual y reproductiva (SSR). Esta nueva mirada buscaba además de ser integral, dar respuesta a viejos problemas como la mortalidad materna, el embarazo en la adolescencia, la baja prevalencia anticonceptiva, el embarazo no planeado o no deseado o la violencia contra la mujer. Con otras personas sensibilizadas empezamos a permear con estos temas de SSR la Sociedad Colombiana de Obstetricia y Ginecología, algunas universidades y hospitales universitarios. Todavía seguimos dando la lucha en un país que a pesar de tantas dificultades ha mejorado muchos indicadores de SSR. Con la experiencia de haber trajinado en todas las esferas con estos temas, logramos con un puñado de colegas y amigas de la Universidad El Bosque crear la Maestría en Salud Sexual y Reproductiva, abierta a todas las profesiones, en la que rompimos varios paradigmas. Se inició un programa en el que la investigación cualitativa y cuantitativa tenían el mismo peso y algunos de los egresados del programa están ahora en posiciones de liderazgo en los entes gubernamentales e internacionales replicando modelos integrales. En la Federación Latinoamericana de Obstetricia y Ginecología (FLASOG) y en la Federación Internacional de Obstetricia y Ginecología (FIGO), pude por varios años aportar mi experiencia en los comités de SSR de esas asociaciones para beneficio de las mujeres y las niñas en los ámbitos regional y global. Cuando pienso en quienes me han inspirado en esta lucha, debo resaltar las grandes feministas que me han enseñado y acompañado en tantas batallas. No puedo mencionarlas a todas, pero he admirado la historia de vida de Margaret Sanger con su persistencia y mirada visionaria. Ella luchó durante toda su vida para ayudar a las mujeres del siglo XX para que obtuvieran el derecho a decidir si querían o no tener hijos o hijas y cuándo (3). De las feministas actuales he tenido el privilegio de compartir experiencias con Carmen Barroso, Giselle Carino, Debora Diniz y Alejandra Meglioli, lideresas de la Federación Internacional de Planificación de la Familia, Región del Hemisferio Occidental (IPPF-RHO, por su nombre en inglés). De mi país quiero resaltar a mi compatriota Florence Thomas, psicóloga, columnista, escritora y activista feminista colombo-francesa. Es una de las voces más influyentes e importantes del movimiento por los derechos de la mujer en Colombia y en la región. Arribó procedente de Francia en la década de 1960, en los años de la contracultura, los Beatles, los hippies, Simone de Beauvoir y Jean-Paul Sartre, época en la que se empezó a criticar el capitalismo y la cultura del consumo (4). Fue entonces cuando se comenzó a hablar del cuerpo femenino, la sexualidad femenina y cuando llegó la píldora anticonceptiva como una revolución total para las mujeres. A su llegada en 1967, ella experimentó un choque porque acababa de asistir a toda una revolución y solo encontró un país de madres, no de mujeres (5). Ese era el único destino de una mujer, ser callada y sumisa. Entonces se dio cuenta de que no se podía seguir así, hablando de "vanguardias revolucionarias" en un ambiente tan patriarcal. En 1986 con las olas del feminismo norteamericano y europeo, y con su equipo académico crearon el grupo Mujer y Sociedad de la Universidad Nacional de Colombia, semillero de grandes iniciativas y logros para el país (6). Ella ha liderado grandes cambios con su valentía, la fuerza de sus argumentos, y un discurso apasionado y agradable a la vez. Dentro de sus múltiples libros resalto Conversaciones con Violeta (7), motivado por el desdén hacia el feminismo de algunas mujeres jóvenes. Lo escribe a manera de diálogo con una hija imaginaria en el que, de una manera íntima, reconstruye la historia de las mujeres a través de los siglos y da nuevas luces sobre el papel fundamental del feminismo en la vida de la mujer moderna. Otro libro muestra de su valentía es Había que decirlo (8), en el que narra la experiencia de su propio aborto a sus 22 años en la Francia de los años sesenta. Mi experiencia de trabajo en la IPPF-RHO me ha permitido conocer líderes y lideresas de todas las edades en diversos países de la región, quienes con gran mística y dedicación, de manera voluntaria, trabajan por lograr una sociedad más equitativa y justa. Particularmente me ha impresionado la apropiación del concepto de derechos sexuales y reproductivos por parte de las personas más jóvenes, y esto me ha dado gran esperanza en el futuro del planeta. Seguimos con una agenda incompleta del Plan de acción de la CIPD de El Cairo, pero ver cómo la juventud enfrenta con valentía los retos, me motiva a seguir adelante y aportar mis años de experiencia en un trabajo intergeneracional. La IPPF-RHO evidencia un gran compromiso por los derechos y la SSR de adolescentes en sus políticas y programas, que son consistentes con lo que la Organización promueve; por ejemplo, el 20% de los puestos de toma de decisión están en manos de jóvenes. Las organizaciones miembros, que basan su labor en el voluntariado, son verdaderas incubadoras de jóvenes que harán ese recambio generacional inexpugnable y necesario. A diferencia de lo que nos tocó a muchos de nosotros, trabajar en esta complicada agenda de salud sexual y reproductiva sin bases teóricas, hoy vemos personas comprometidas y con una sólida formación para reemplazarnos. En la Facultad de Medicina de la Universidad Nacional de Colombia y en la Facultad de Enfermería de la Universidad El Bosque, las nuevas generaciones están más motivadas y empoderadas, con grandes deseos de cambiar las rígidas estructuras subyacentes. Nuestra gran preocupación son los embates de ultraderecha que soportan grupos antiderechos, muchas veces mejor organizados que nosotros, que sí apoyamos los derechos y somos verdaderos provida (9). Ante este escenario, debemos organizarnos mejor y seguir dando batallas para garantizar los derechos de las mujeres en el ámbito local, regional y global, aunando esfuerzos de todas las organizaciones proderechos. Estamos ahora comprometidos con los Objetivos de Desarrollo Sostenible (10), entendidos como aquellos que satisfacen las necesidades de la generación presente sin comprometer la capacidad de las generaciones futuras para satisfacer sus propias necesidades. Esta nueva agenda se basa en: - El trabajo no finalizado de los Objetivos de Desarrollo del Milenio - Los compromisos pendientes (convenciones ambientales internacionales) - Los temas emergentes en las tres dimensiones del desarrollo sostenible: social, económica y ambiental. Tenemos ahora 17 Objetivos de Desarrollo Sostenible y 169 metas (11). Entre estos objetivos se menciona en varias ocasiones el "acceso universal a la salud reproductiva". En el Objetivo 3 de esa lista se incluye garantizar, de aquí al año 2030, "el acceso universal a los servicios de salud sexual y reproductiva, incluidos los de planificación familiar, información y educación". De igual manera, el Objetivo 5, "Lograr la igualdad de género y empoderar a todas las mujeres y las niñas", establece que se deberá "asegurar el acceso universal a la salud sexual y reproductiva y los derechos reproductivos según lo acordado de conformidad con el Programa de Acción de la Conferencia Internacional sobre la Población y el Desarrollo, la Plataforma de Acción de Beijing". No se puede olvidar que el término acceso universal a la salud sexual y reproductiva incluye el acceso universal al aborto y la anticoncepción. Actualmente 830 mujeres mueren cada día por causas maternas prevenibles; de estos decesos, el 99% ocurre en países en desarrollo, más de la mitad en entornos frágiles y en contextos humanitarios (12). 216 millones de mujeres no pueden acceder a métodos de anticoncepción moderna y la mayoría vive en los nueve países más pobres del mundo y en un ambiente cultural propio de la década de los sesenta (13). Este número solo incluye las mujeres de 15 a 49 años en cualquier tipo de unión, es decir el número total es mucho mayor. Cumplir con los objetivos marcados supondría prevenir 67 millones de embarazos no deseados y reducir a un tercio las muertes maternas. Actualmente tenemos una alta demanda insatisfecha de anticoncepción moderna, con un bajísimo uso de los métodos de larga duración reversible (dispositivos intrauterinos e implantes subdérmicos) que son los más efectivos y de mayor adherencia (14). No hay uno solo de los 17 Objetivos de Desarrollo Sostenible donde la anticoncepción no tenga un papel preponderante: desde el primero que se refiere al fin de la pobreza, pasando por el quinto de igualdad de género, el décimo de reducción de la desigualdad, entre los países y en el mismo país, hasta el decimosexto relacionado con paz y justicia. Si queremos cambiar el mundo, debemos procurar acceso universal a la anticoncepción sin mitos ni barreras. Tenemos la obligación moral de lograr la erradicación de la pobreza extrema y avanzar en la construcción de sociedades más igualitarias, justas y felices. En anticoncepción de urgencia (AU), estamos muy lejos de alcanzar lo que esperamos. Si en métodos de larga duración reversible tenemos una baja prevalencia, en la AU la situación empeora. No en todas las facultades de medicina de la región se aborda este tema, y donde sí se hace, no hay homogeneidad de contenidos, ni siquiera dentro del mismo país. Hay aún mitos sobre su verdadero mecanismo de acción. Hay países como Honduras donde está prohibida y no hay un medicamento dedicado, como tampoco lo hay en Haití. Donde está disponible el acceso es ínfimo, particularmente entre las niñas, adolescentes, jóvenes, migrantes, afrodescendientes e indígenas. Hay que derrumbar las múltiples barreras para el uso eficaz de la anticoncepción de emergencia, y para eso necesitamos trabajar en romper mitos y percepciones erróneas, tabúes y normas culturales; lograr cambios en las leyes y normas restrictivas de los países; lograr acceso sin barreras a la AU; trabajar intersectorialmente; capacitar al personal de salud y la comunidad. Es necesario transformar la actitud del personal de salud en una de servicio por encima de sus propias opiniones. Reflexionando acerca de lo que ha pasado después de la CIPD realizada en El Cairo, su Programa de Acción cambió cómo miramos las dinámicas de población de un énfasis en la demografía a un enfoque en los derechos humanos y las personas. Los gobiernos acordaron que, en este nuevo enfoque, el éxito era el empoderamiento de las mujeres y la posibilidad de elegir a través de expandir el acceso a la educación, la salud, los servicios y el empleo, entre otros. Sin embargo, ha habido avances desiguales y persiste la inequidad en nuestra región, no se cumplieron todas las metas, los derechos sexuales y reproductivos continúan fuera del alcance de muchas mujeres (15). Aún queda un largo camino para recorrer, hasta que mujeres y niñas del mundo puedan reclamar sus derechos y la libertad de decidir. Globalmente la mortalidad materna se ha reducido, hay mayor asistencia calificada del parto, mayor prevalencia anticonceptiva, la educación integral en sexualidad y el acceso a servicios de SSR para adolescentes ya son derechos reconocidos y con grandes avances, además ha habido ganancias concretas en materia de marcos legales más favorables en particular en nuestra región; sin embargo, si bien las condiciones de acceso han mejorado, las legislaciones restrictivas de la región exponen a las mujeres más vulnerables a abortos inseguros. Hay aún grandes desafíos para que los gobiernos reconozcan la SSR y los DSR como parte integral de los sistemas de salud, existe una amplia agenda contra las mujeres. En ese sentido, el acceso a SSR está bajo amenaza y opresión, se requiere movilización intersectorial y litigios estratégicos, investigación y apoyo a los derechos de las mujeres como agenda intersectorial. Hacia adelante hay que esforzarnos más en el trabajo con jóvenes, para avanzar no solo en el Programa de Acción de la CIPD, sino en todos los movimientos sociales. Son uno de los grupos más vulnerables, y de los mayores catalizadores para el cambio. La población joven aún enfrentan muchos desafíos, especialmente las mujeres y niñas; las jóvenes están especialmente en alto riesgo debido a la falta de servicios y salud sexual y reproductiva amigables y confidenciales, la presencia de violencia basada en género y la falta de acceso a los servicios. Además hay que mejorar el acceso al aborto; es responsabilidad de los estados garantizar la calidad y seguridad en el acceso. Aún en nuestra región existen países con marcos totalmente restrictivos. Las nuevas tecnologías facilitan el autocuidado (16), lo que permitirá ampliar el acceso universal, pero los gobiernos no pueden desvincularse de su responsabilidad. El autocuidado se está expandiendo en el mundo y puede ser estratégico para llegar a las poblaciones más vulnerables. Hay nuevos desafíos para los mismos problemas, que requieren una reinterpretación de las medidas necesarias para garantizar los DSR de todas las personas, en particular mujeres, niñas y en general las poblaciones marginadas y vulnerables. Es necesario tener en cuenta aspectos como las migraciones, el cambio climático, el impacto de medios digitales, el resurgimiento de discursos de odio, la opresión, la violencia, la xenofobia, la homo/transfobia y otros problemas emergentes, pues la SSR debe verse en un marco de justicia, y no aislado. Debemos exigir rendición de cuentas a los 179 gobiernos que participaron en la CIPD hace 25 años y a los 193 países que firmaron los Objetivos de Desarrollo Sostenible. Deben reafirmarse en sus compromisos y expandir la agenda a los temas no considerados en ese momento. Nuestra región ha dado ejemplo al mundo con el Consenso de Montevideo, que se convierte en una hoja de ruta para el cumplimiento del plan de acción de la CIPD y no debe permitirnos retroceder. Este Consenso pone en el centro a las personas, en especial a las mujeres, e incluye el tema de aborto invitando a los estados a que consideren la posibilidad de legalizarlo, lo que abre la puerta para que los gobiernos de todo el mundo reconozcan que las mujeres tienen el derecho a decidir sobre la maternidad. Este Consenso es mucho más inclusivo: Considerando que las brechas en salud continúan sobresalientes en la región y las estadísticas promedio suelen ocultar los altos niveles de mortalidad materna, de infecciones de transmisión sexual, de infección por VIH/SIDA y de demanda insatisfecha de anticoncepción entre la población que vive en la pobreza y en áreas rurales, entre los pueblos indígenas y las personas afrodescendientes y grupos en condición de vulnerabilidad como mujeres, adolescentes y jóvenes y personas con discapacidad, acuerdan: 33-Promover, proteger y garantizar la salud y los derechos sexuales y los derechos reproductivos para contribuir a la plena realización de las personas y a la justicia social en una sociedad libre de toda forma de discriminación y violencia. 37-Garantizar el acceso universal a servicios de salud sexual y salud reproductiva de calidad, tomando en consideración las necesidades específicas de hombres y mujeres, adolescentes y jóvenes, personas LGBT, personas mayores y personas con discapacidad, prestando particular atención a personas en condición de vulnerabilidad y personas que viven en zonas rurales y remotas y promoviendo la participación ciudadana en el seguimiento de los compromisos. 42-Asegurar, en los casos en que el aborto es legal o está despenalizado en la legislación nacional, la existencia de servicios de aborto seguros y de calidad para las mujeres que cursan embarazos no deseados y no aceptados e instar a los demás Estados a considerar la posibilidad de modificar las leyes, normativas, estrategias y políticas públicas sobre la interrupción voluntaria del embarazo para salvaguardar la vida y la salud de mujeres adolescentes, mejorando su calidad de vida y disminuyendo el número de abortos (17). ; In my postgraduate formation during the last years of the 80's, we had close to thirty hospital beds in a pavilion called "sépticas" (1). In Colombia, where abortion was completely penalized, the pavilion was mostly filled with women with insecure, complicated abortions. The focus we received was technical: management of intensive care; performance of hysterectomies, colostomies, bowel resection, etc. In those times, some nurses were nuns and limited themselves to interrogating the patients to get them to "confess" what they had done to themselves in order to abort. It always disturbed me that the women who left alive, left without any advice or contraceptive method. Having asked a professor of mine, he responded with disdain: "This is a third level hospital, those things are done by nurses of the first level". Seeing so much pain and death, I decided to talk to patients, and I began to understand their decision. I still remember so many deaths with sadness, but one case in particular pains me: it was a woman close to being fifty who arrived with a uterine perforation in a state of advanced sepsis. Despite the surgery and the intensive care, she passed away. I had talked to her, and she told me she was a widow, had two adult kids and had aborted because of "embarrassment towards them" because they were going to find out that she had an active sexual life. A few days after her passing, the pathology professor called me, surprised, to tell me that the uterus we had sent for pathological examination showed no pregnancy. She was a woman in a perimenopausal state with a pregnancy exam that gave a false positive due to the high levels of FSH/LH typical of her age. SHE WAS NOT PREGNANT!!! She didn't have menstruation because she was premenopausal and a false positive led her to an unsafe abortion. Of course, the injuries caused in the attempted abortion caused the fatal conclusion, but the real underlying cause was the social taboo in respect to sexuality. I had to watch many adolescents and young women leave the hospital alive, but without a uterus, sometime without ovaries and with colostomies, to be looked down on by a society that blamed them for deciding to not be mothers. I had to see situation of women that arrived with their intestines protruding from their vaginas because of unsafe abortions. I saw women, who in their despair, self-inflicted injuries attempting to abort with elements such as stick, branches, onion wedges, alum bars and clothing hooks among others. Among so many deaths, it was hard not having at least one woman per day in the morgue due to an unsafe abortion. During those time, healthcare was not handled from the biopsychosocial, but only from the technical (2); nonetheless, in the academic evaluations that were performed, when asked about the definition of health, we had to recite the text from the International Organization of Health that included these three aspects. How contradictory! To give response to the health need of women and guarantee their right when I was already a professor, I began an obstetric contraceptive service in that third level hospital. There was resistance from the directors, but fortunately I was able to acquire international donations for the institution, which facilitated its acceptance. I decided to undertake a teaching career with the hope of being able to sensitize health professionals towards an integral focus of health and illness. When the International Conference of Population and Development (ICPD) was held in Cairo in 1994, I had already spent various years in teaching, and when I read their Action Program, I found a name for what I was working on: Sexual and Reproductive Rights. I began to incorporate the tools given by this document into my professional and teaching life. I was able to sensitize people at my countries Health Ministry, and we worked together moving it to an approach of human rights in areas of sexual and reproductive health (SRH). This new viewpoint, in addition to being integral, sought to give answers to old problems like maternal mortality, adolescent pregnancy, low contraceptive prevalence, unplanned or unwanted pregnancy or violence against women. With other sensitized people, we began with these SRH issues to permeate the Colombian Society of Obstetrics and Gynecology, some universities, and university hospitals. We are still fighting in a country that despite many difficulties has improved its indicators of SRH. With the experience of having labored in all sphere of these topics, we manage to create, with a handful of colleagues and friend at the Universidad El Bosque, a Master's Program in Sexual and Reproductive Health, open to all professions, in which we broke several paradigms. A program was initiated in which the qualitative and quantitative investigation had the same weight, and some alumni of the program are now in positions of leadership in governmental and international institutions, replicating integral models. In the Latin American Federation of Obstetrics and Gynecology (FLASOG, English acronym) and in the International Federation of Obstetrics and Gynecology (FIGO), I was able to apply my experience for many years in the SRH committees of these association to benefit women and girls in the regional and global environments. When I think of who has inspired me in these fights, I should highlight the great feminist who have taught me and been with me in so many fights. I cannot mention them all, but I have admired the story of the life of Margaret Sanger with her persistence and visionary outlook. She fought throughout her whole life to help the women of the 20th century to be able to obtain the right to decide when and whether or not they wanted to have children (3). Of current feminist, I have had the privilege of sharing experiences with Carmen Barroso, Giselle Carino, Debora Diniz and Alejandra Meglioli, leaders of the International Planned Parenthood Federation – Western Hemisphere Region (IPPF-RHO). From my country, I want to mention my countrywoman Florence Thomas, psychologist, columnist, writer and Colombo-French feminist. She is one of the most influential and important voices in the movement for women rights in Colombia and the region. She arrived from France in the 1960's, in the years of counterculture, the Beatles, hippies, Simone de Beauvoir, and Jean-Paul Sartre, a time in which capitalism and consumer culture began to be criticized (4). It was then when they began to talk about the female body, female sexuality and when the contraceptive pill arrived like a total revolution for women. Upon its arrival in 1967, she experimented a shock because she had just assisted in a revolution and only found a country of mothers, not women (5). That was the only destiny for a woman, to be quiet and submissive. Then she realized that this could not continue, speaking of "revolutionary vanguards" in such a patriarchal environment. In 1986 with the North American and European feminism waves and with her academic team, they created the group "Mujer y Sociedad de la Universidad Nacional de Colombia", incubator of great initiatives and achievements for the country (6). She has led great changes with her courage, the strength of her arguments, and a simultaneously passionate and agreeable discourse. Among her multiple books, I highlight "Conversaciones con Violeta" (7), motivated by the disdain towards feminism of some young women. She writes it as a dialogue with an imaginary daughter in which, in an intimate manner, she reconstructs the history of women throughout the centuries and gives new light of the fundamental role of feminism in the life of modern women. Another book that shows her bravery is "Había que decirlo" (8), in which she narrates the experience of her own abortion at age twenty-two in sixty's France. My work experience in the IPPF-RHO has allowed me to meet leaders of all ages in diverse countries of the region, who with great mysticism and dedication, voluntarily, work to achieve a more equal and just society. I have been particularly impressed by the appropriation of the concept of sexual and reproductive rights by young people, and this has given me great hope for the future of the planet. We continue to have an incomplete agenda of the action plan of the ICPD of Cairo but seeing how the youth bravely confront the challenges motivates me to continue ahead and give my years of experience in an intergenerational work. In their policies and programs, the IPPF-RHO evidences great commitment for the rights and the SRH of adolescent, that are consistent with what the organization promotes, for example, 20% of the places for decision making are in hands of the young. Member organizations, that base their labor on volunteers, are true incubators of youth that will make that unassailable and necessary change of generations. In contrast to what many of us experienced, working in this complicated agenda of sexual and reproductive health without theoretical bases, today we see committed people with a solid formation to replace us. In the college of medicine at the Universidad Nacional de Colombia and the College of Nursing at the Universidad El Bosque, the new generations are more motivated and empowered, with great desire to change the strict underlying structures. Our great worry is the onslaught of the ultra-right, a lot of times better organized than us who do support rights, that supports anti-rights group and are truly pro-life (9). Faced with this scenario, we should organize ourselves better, giving battle to guarantee the rights of women in the local, regional, and global level, aggregating the efforts of all pro-right organizations. We are now committed to the Objectives of Sustainable Development (10), understood as those that satisfy the necessities of the current generation without jeopardizing the capacity of future generations to satisfy their own necessities. This new agenda is based on: - The unfinished work of the Millennium Development Goals - Pending commitments (international environmental conventions) - The emergent topics of the three dimensions of sustainable development: social, economic, and environmental. We now have 17 objectives of sustainable development and 169 goals (11). These goals mention "universal access to reproductive health" many times. In objective 3 of this list is included guaranteeing, before the year 2030, "universal access to sexual and reproductive health services, including those of family planning, information, and education." Likewise, objective 5, "obtain gender equality and empower all women and girls", establishes the goal of "assuring the universal access to sexual and reproductive health and reproductive rights in conformity with the action program of the International Conference on Population and Development, the Action Platform of Beijing". It cannot be forgotten that the term universal access to sexual and reproductive health includes universal access to abortion and contraception. Currently, 830 women die every day through preventable maternal causes; of these deaths, 99% occur in developing countries, more than half in fragile environments and in humanitarian contexts (12). 216 million women cannot access modern contraception methods and the majority live in the nine poorest countries in the world and in a cultural environment proper to the decades of the seventies (13). This number only includes women from 15 to 49 years in any marital state, that is to say, the number that takes all women into account is much greater. Achieving the proposed objectives would entail preventing 67 million unwanted pregnancies and reducing maternal deaths by two thirds. We currently have a high, unsatisfied demand for modern contraceptives, with extremely low use of reversible, long term methods (intrauterine devices and subdermal implants) which are the most effect ones with best adherence (14). There is not a single objective among the 17 Objectives of Sustainable Development where contraception does not have a prominent role: from the first one that refers to ending poverty, going through the fifth one about gender equality, the tenth of inequality reduction among countries and within the same country, until the sixteenth related with peace and justice. If we want to change the world, we should procure universal access to contraception without myths or barriers. We have the moral obligation of achieving the irradiation of extreme poverty and advancing the construction of more equal, just, and happy societies. In emergency contraception (EC), we are very far from reaching expectations. If in reversible, long-term methods we have low prevalence, in EC the situation gets worse. Not all faculties in the region look at this topic, and where it is looked at, there is no homogeneity in content, not even within the same country. There are still myths about their real action mechanisms. There are countries, like Honduras, where it is prohibited and there is no specific medicine, the same case as in Haiti. Where it is available, access is dismal, particularly among girls, adolescents, youth, migrants, afro-descendent, and indigenous. The multiple barriers for the effective use of emergency contraceptives must be knocked down, and to work toward that we have to destroy myths and erroneous perceptions, taboos and cultural norms; achieve changes in laws and restrictive rules within countries, achieve access without barriers to the EC; work in union with other sectors; train health personnel and the community. It is necessary to transform the attitude of health personal to a service above personal opinion. Reflecting on what has occurred after the ICPD in Cairo, their Action Program changed how we look at the dynamics of population from an emphasis on demographics to a focus on the people and human rights. The governments agreed that, in this new focus, success was the empowerment of women and the possibility of choice through expanded access to education, health, services, and employment among others. Nonetheless, there have been unequal advances and inequality persists in our region, all the goals were not met, the sexual and reproductive goals continue beyond the reach of many women (15). There is a long road ahead until women and girls of the world can claim their rights and liberty of deciding. Globally, maternal deaths have been reduced, there is more qualified assistance of births, more contraception prevalence, integral sexuality education, and access to SRH services for adolescents are now recognized rights with great advances, and additionally there have been concrete gains in terms of more favorable legal frameworks, particularly in our region; nonetheless, although it's true that the access condition have improved, the restrictive laws of the region expose the most vulnerable women to insecure abortions. There are great challenges for governments to recognize SRH and the DSR as integral parts of health systems, there is an ample agenda against women. In that sense, access to SRH is threatened and oppressed, it requires multi-sector mobilization and litigation strategies, investigation and support for the support of women's rights as a multi-sector agenda. Looking forward, we must make an effort to work more with youth to advance not only the Action Program of the ICPD, but also all social movements. They are one of the most vulnerable groups, and the biggest catalyzers for change. The young population still faces many challenges, especially women and girls; young girls are in particularly high risk due to lack of friendly and confidential services related with sexual and reproductive health, gender violence, and lack of access to services. In addition, access to abortion must be improved; it is the responsibility of states to guarantee the quality and security of this access. In our region there still exist countries with completely restrictive frameworks. New technologies facilitate self-care (16), which will allow expansion of universal access, but governments cannot detach themselves from their responsibility. Self-care is expanding in the world and can be strategic for reaching the most vulnerable populations. There are new challenges for the same problems, that require a re-interpretation of the measures necessary to guaranty the DSR of all people, in particular women, girls, and in general, marginalized and vulnerable populations. It is necessary to take into account migrations, climate change, the impact of digital media, the resurgence of hate discourse, oppression, violence, xenophobia, homo/transphobia, and other emergent problems, as SRH should be seen within a framework of justice, not isolated. We should demand accountability of the 179 governments that participate in the ICPD 25 years ago and the 193 countries that signed the Sustainable Development Objectives. They should reaffirm their commitments and expand their agenda to topics not considered at that time. Our region has given the world an example with the Agreement of Montevideo, that becomes a blueprint for achieving the action plan of the CIPD and we should not allow retreat. This agreement puts people at the center, especially women, and includes the topic of abortion, inviting the state to consider the possibility of legalizing it, which opens the doors for all governments of the world to recognize that women have the right to choose on maternity. This agreement is much more inclusive: Considering that the gaps in health continue to abound in the region and the average statistics hide the high levels of maternal mortality, of sexually transmitted diseases, of infection by HIV/AIDS, and the unsatisfied demand for contraception in the population that lives in poverty and rural areas, among indigenous communities, and afro-descendants and groups in conditions of vulnerability like women, adolescents and incapacitated people, it is agreed: 33- To promote, protect, and guarantee the health and the sexual and reproductive rights that contribute to the complete fulfillment of people and social justice in a society free of any form of discrimination and violence. 37- Guarantee universal access to quality sexual and reproductive health services, taking into consideration the specific needs of men and women, adolescents and young, LGBT people, older people and people with incapacity, paying particular attention to people in a condition of vulnerability and people who live in rural and remote zone, promoting citizen participation in the completing of these commitments. 42- To guarantee, in cases in which abortion is legal or decriminalized in the national legislation, the existence of safe and quality abortion for non-desired or non-accepted pregnancies and instigate the other States to consider the possibility of modifying public laws, norms, strategies, and public policy on the voluntary interruption of pregnancy to save the life and health of pregnant adolescent women, improving their quality of life and decreasing the number of abortions (17).

Abstract Aim: This study aimed to describe the change in surgical practice and the impact of SARS-CoV-2 on mortality after surgical resection of colorectal cancer during the initial phases of the SARS-CoV-2 pandemic. Methods: This was an international cohort study of patients undergoing elective resection of colon or rectal cancer without preoperative suspicion of SARS-CoV-2. Centres entered data from their first recorded case of COVID-19 until 19 April 2020. The primary outcome was 30-day mortality. Secondary outcomes included anastomotic leak, postoperative SARS-CoV-2 and a comparison with prepandemic European Society of Coloproctology cohort data. Results: From 2073 patients in 40 countries, 1.3% (27/2073) had a defunctioning stoma and 3.0% (63/2073) had an end stoma instead of an anastomosis only. Thirty-day mortality was 1.8% (38/2073), the incidence of postoperative SARS-CoV-2 was 3.8% (78/2073) and the anastomotic leak rate was 4.9% (86/1738). Mortality was lowest in patients without a leak or SARS-CoV-2 (14/1601, 0.9%) and highest in patients with both a leak and SARS-CoV-2 (5/13, 38.5%). Mortality was independently associated with anastomotic leak (adjusted odds ratio 6.01, 95% confidence interval 2.58–14.06), postoperative SARS-CoV-2 (16.90, 7.86–36.38), male sex (2.46, 1.01–5.93), age >70 years (2.87, 1.32–6.20) and advanced cancer stage (3.43, 1.16–10.21). Compared with prepandemic data, there were fewer anastomotic leaks (4.9% versus 7.7%) and an overall shorter length of stay (6 versus 7 days) but higher mortality (1.7% versus 1.1%). Conclusion: Surgeons need to further mitigate against both SARS-CoV-2 and anastomotic leak when offering surgery during current and future COVID-19 waves based on patient, operative and organizational risks. ; Appendix 1 Writing group (*denotes joint first authors) Elizabeth Li*, James C. Glasbey*, Dmitri Nepogodiev*, Joana F. F. Simoes*, Omar M. Omar, Mary L. Venn, Jonathan P. Evans, Kaori Futaba, Charles H. Knowles, Ana Minaya-Bravo, Helen Mohan, Manish Chand, Peter Pockney, Salomone Di Saverio, Neil Smart, Abigail Vallance, Dale Vimalachandran, Richard J. W. Wilkin, Aneel Bhangu (Overall guarantor). 2 Statistical analysis Omar M. Omar (Lead statistician), Elizabeth Li, James C. Glasbey, Aneel Bhangu. 3 CovidSurg Operations Committee Kwabena Siaw-Acheampong, Ruth A. Benson, Edward Bywater, Daoud Chaudhry, Brett E. Dawson, Jonathan P. Evans, James C. Glasbey, Rohan R. Gujjuri, Emily Heritage, Conor S. Jones, Sivesh K. Kamarajah, Chetan Khatri, Rachel A. Khaw, James M. Keatley, Andrew Knight, Samuel Lawday, Elizabeth Li, Harvinder S. Mann, Ella J. Marson, Kenneth A. McLean, Siobhan C. Mckay, Emily C. Mills, Dmitri Nepogodiev, Gianluca Pellino, Maria Picciochi, Elliott H. Taylor, Abhinav Tiwari, Joana F. F. Simoes, Isobel M. Trout, Mary L. Venn, Richard J. W. Wilkin, Aneel Bhangu. 4 International Cancer Leads (*denotes specialty principal Investigator) James C. Glasbey (Chair); Colorectal: Neil J. Smart*, Ana Minaya-Bravo*, Jonathan P. Evans, Gaetano Gallo, Susan Moug, Francesco Pata, Peter Pockney, Salomone Di Saverio, Abigail Vallance, Dale Vimalchandran. 5 Dissemination Committee Joana F. F. Simoes (Chair); Tom E. F. Abbott, Sadi Abukhalaf, Michel Adamina, Adesoji O. Ademuyiwa, Arnav Agarwal, Murat Akkulak, Ehab Alameer, Derek Alderson, Felix Alakaloko, Markus Albertsmeiers, Osaid Alser, Muhammad Alshaar, Sattar Alshryda, Alexis P. Arnaud, Knut Magne Augestad, Faris Ayasra, José Azevedo, Brittany K. Bankhead-Kendall, Emma Barlow, David Beard, Ruth A. Benson, Ruth Blanco-Colino, Amanpreet Brar, Ana Minaya-Bravo, Kerry A. Breen, Chris Bretherton, Igor Lima Buarque, Joshua Burke, Edward J. Caruana, Mohammad Chaar, Sohini Chakrabortee, Peter Christensen, Daniel Cox, Moises Cukier, Miguel F. Cunha, Giana H. Davidson, Anant Desai, Salomone Di Saverio, Thomas M. Drake, John G. Edwards, Muhammed Elhadi, Sameh Emile, Shebani Farik, Marco Fiore, J. Edward Fitzgerald, Samuel Ford, Tatiana Garmanova, Gaetano Gallo, Dhruv Ghosh, Gustavo Mendonça Ataíde Gomes, Gustavo Grecinos, Ewen A. Griffiths, Madalegna Gründl, Constantine Halkias, Ewen M. Harrison, Intisar Hisham, Peter J. Hutchinson, Shelley Hwang, Arda Isik, Michael D. Jenkinson, Pascal Jonker, Haytham M. A. Kaafarani, Debby Keller, Angelos Kolias, Schelto Kruijff, Ismail Lawani, Hans Lederhuber, Sezai Leventoglu, Andrey Litvin, Andrew Loehrer, Markus W. Löffler, Maria Aguilera Lorena, Maria Marta Madolo, Piotr Major, Janet Martin, Hassan N. Mashbari, Dennis Mazingi, Symeon Metallidis, Ana Minaya-Bravo, Helen M. Mohan, Rachel Moore, David Moszkowicz, Susan Moug, Joshua S. Ng-Kamstra, Mayaba Maimbo, Ionut Negoi, Milagros Niquen, Faustin Ntirenganya, Maricarmen Olivos, Kacimi Oussama, Oumaima Outani, Marie Dione Parreno-Sacdalanm, Francesco Pata, Carlos Jose Perez Rivera, Thomas D. Pinkney, Willemijn van der Plas, Peter Pockney, Ahmad Qureshi, Dejan Radenkovic, Antonio Ramos-De la Medina, Keith Roberts, April C. Roslani, Martin Rutegård, Irène Santos, Sohei Satoi, Raza Sayyed, Andrew Schache, Andreas A Schnitzbauer, Justina O. Seyi-Olajide, Neil Sharma, Richard Shaw, Sebastian Shu, Kjetil Soreide, Antonino Spinelli, Grant D Stewart, Malin Sund, Sudha Sundar, Stephen Tabiri, Philip Townend, Georgios Tsoulfas, Gabrielle H. van Ramshorst, Raghavan Vidya, Dale Vimalachandran, Oliver J. Warren, Duane Wedderburn, Naomi Wright, EuroSurg, European Society of Coloproctology (ESCP), Global Initiative for Children's Surgery (GICS), GlobalSurg, GlobalPaedSurg, ItSURG, PTSurg, SpainSurg, Italian Society of Colorectal Surgery (SICCR), Association of Surgeons in Training (ASiT), Irish Surgical Research Collaborative (ISRC), Transatlantic Australasian Retroperitoneal Sarcoma Working Group (TARPSWG), Italian Society of Surgical Oncology (SICO). 6 Collaboratoring authors (*denotes site principal investigators) Argentina: Alurralde C., Caram E. L., Eskinazi D* (Sanatorio 9 De Julio Sa); Badra R., García J.S., Lucchini S.M.* (Sanatorio Allende). Australia: Cecire J., Salindera S.*, Sutherland A. (Coffs Harbour Health Campus); Ahn J.H., Chen S., Gauri N., Jang S., Jia F., Mulligan C., Yang W., Ye G., Zhang H. (Concord Repatriation General Hospital); Moss J.*, Richards T., Thian A., Vo U. G. (Fiona Stanley Hospital); Bagraith K., Chan E., Ho D., Jeyarajan E., Jordan S., Nolan G. J., Von Papen M., Wullschleger M. (Gold Coast University Hospital); Egoroff N., Gani J., Lott N., Pockney P.* (John Hunter Hospital); Phan D., Townend D.* (Lismore Base Hospital); Bong C., Gundara J.* (Logan Hospital); Bowman S.*, Guerra G. R. (Queen Elizabeth II Jubilee Hospital); Dudi-Venkata N. N., Kroon H. M.*, Sammour T. (Royal Adelaide Hospital); Mitchell D.*, Swinson B. (Royal Brisbane and Women's Hospital). Austria: Messner F., Öfner D.* (Medical University of Innsbruck); Emmanuel K., Grechenig M., Gruber R., Harald M., Öhlberger L., Presl J.*, Wimmer A. (Paracelsus Medical University Salzburg). Barbados: Barker D., Boyce R., Doyle A., Eastmond A., Gill R., O'Shea M., Padmore G.*, Paquette N., Phillips E., St John S., Walkes K. (Queen Elizabeth Hospital). Belgium: Flamey N., Pattyn P.* (Az Delta); Oosterlinck W.*, Van den Eynde J., Van den Eynde R. (Uz Leuven). Bulgaria: Sokolov M.* (University Hospital Alexandrovska). Canada: Boutros M.*, Caminsky N. G., Ghitulescu G. (Jewish General Hospital); Boutros M.*, Demyttenaere S.*, Garfinkle R. (St Mary's Hospital); Nessim C.*, Stevenson J. (The Ottawa Hospital). Croatia: Bačić G., Karlović D., Kršul D., Zelić M.* (University Hospital Center Rijeka); Bakmaz B., Ćoza I., Dijan E., Katusic Z., Mihanovic J.*, Rakvin I. (Zadar General Hospital). Cyprus: Frantzeskou K., Gouvas N.*, Kokkinos G., Papatheodorou P., Pozotou I., Stavrinidou O., Yiallourou A.* (Nicosia General Hospital). Czechia: Martinek L., Skrovina M.*, Szubota I. (Hospital and Oncological Centre Novy Jicin). Denmark: Ebbehøj A. L., Krarup P., Schlesinger N., Smith H.* (Bispebjerg Hospital). Egypt: Al Sayed M., Ashoush F.*, Elazzazy E., Essam E., Eweda M., Hassan E., Metwalli M., Mourad M., Qatora M. S., Sabry A.*, Samih A., Samir Abdelaal A., Shehata S.*, Shenit K. (Alexandria Main University Hospital); Attia D., Kamal N., Osman N.* (Alexandria Medical Research Institute); Alaa S., Hamza H. M., M. elghazaly S., Mohammed M. M.*, Nageh M. A., Saad M. M.*, Yousof E. A. (Assiut University Hospital); Eldaly A. S.* (El-Menshawy Hospital); Amira G., Sallam I.*, Sherief M., Sherif A. (Misr Cancer Center); Ghaly G.*, Hamdy R., Morsi A., Salem H.*, Sherif G. (National Cancer Institute); Abdeldayem H., Abdelkader Salama I.*, Balabel M., Fayed Y., Sherif A. E.* (National Liver Institute, Menoufia University). Finland: Kauppila J. H.*, Sarjanoja E. (Länsi-Pohja Central Hospital); Helminen O., Huhta H., Kauppila J. H.* (Oulu University Hospital). France: Beyrne C., Jouffret L.*, Marie-Macron L. (Centre Hospitalier Avignon); Lakkis Z.*, Manfredelli S. (CHU Besançon); Chebaro A.*, El Amrani M., Lecolle K., Piessen G.*, Pruvot F. R., Zerbib P. (CHU Lille); Ballouhey Q.*, Barrat B., Taibi A. (Chu Limoges); Bergeat D., Merdrignac A. (CHU Rennes – General Surgery); Le Roy B., Perotto L. O., Scalabre A.* (Chu Saint Etienne); Aimé A., Ezanno A.*, Malgras B. (Hia Begin); Bouche P. A.*, Tzedakis S.* (Hôpital Cochin – APHP); Cotte E., Glehen O., Kepenekian V., Passot G. (Hopital Lyon Sud); D'Urso A., Mutter D., Seeliger B.* (Strasbourg University Hospitals/IHU-Strasbourg); Bonnet S., Denet C., Fuks D., Laforest A., Pourcher G., Seguin-Givelet A.*, Tribillon E. (Institut Mutualiste Montsouris); Duchalais E.* (Nantes University Hospital). Germany: Bork U.*, Fritzmann J., Praetorius C., Weitz J., Welsch T. (Carl-Gustav-Carus University Hospital, TU Dresden); Beyer K., Kamphues C.*, Lauscher J. C., Loch F. N., Schineis C. (Charité University Medicine, Campus Benjamin Franklin); Becker R.*, Jonescheit J. (Heilig-Geist Hospital Bensheim); Pergolini I., Reim D.* (Klinikum Rechts der Isar TUM School of Medicine); Boeker C., Hakami I.*, Mall J.* (KRH Nordstadt-Siloah Hospitals); Albertsmeier M.*, Kappenberger A., Schiergens T., Werner J. (LMU Klinikum Campus Innenstadt); Nowak K.*, Reinhard T.* (Romed Klinikum Rosenheim); Kleeff J., Michalski C., Ronellenfitsch U.* (University Hospital Halle (Saale)); Bertolani E., Königsrainer A.*, Löffler M. W., Quante M.*, Steidle C., Überrück L., Yurttas C. (University Hospital Tuebingen); Izbicki J., Nitschke C., Perez D., Uzunoglu F. G.* (University Medical Center Hamburg–Eppendorf). Greece: Antonakis P., Contis I., Dellaportas D., Gklavas A., Konstadoulakis M., Memos N.*, Papaconstantinou I.*, Polydorou A., Theodosopoulos T., Vezakis A. (Aretaieion Hospital); Antonopoulou M. I., Manatakis D. K.*, Tasis N. (Athens Naval and Veterans Hospital); Arkadopoulos N., Danias N., Economopoulou P., Frountzas M., Kokoropoulos P., Larentzakis A., Michalopoulos N.*, Parasyris S., Selmani J., Sidiropoulos T., Vassiliu P. (Attikon University General Hospital); Bouchagier K.*, Klimopoulos S., Paspaliari D., Stylianidis G. (Evaggelismos General Hospital); Baxevanidou K., Bouliaris K., Chatzikomnitsa P., Efthimiou M., Giaglaras A., Kalfountzos C.*, Koukoulis G., Ntziovara A. M., Petropoulos K., Soulikia K., Tsiamalou I., Zervas K., Zourntou S. (General Hospital of Larissa 'Koutlimpaneio and Triantafylleio'); Baloyiannis I., Diamantis A., Perivoliotis K., Tzovaras G.* (General University Hospital of Larissa); Christidis P., Ioannidis O.*, Loutzidou L. (George Papanikolaou General Hospital of Thessaloniki); Karaitianos I.*, Tsirlis T. (Henry Dunant Hospital Center); Charalabopoulos A., Liakakos T., Baili E., Schizas D.*, Spartalis E., Syllaios A., Zografos C. (Laiko University Hospital); Athanasakis E., Chrysos E., Tsiaoussis I., Xenaki S.*, Xynos E.* (University Hospital of Heraklion Crete and Interclinic Hospital of Crete). Hong Kong: Futaba K.*, Ho M. F., Hon S. F., Mak T. W. C., Ng S. S. M. (Prince of Wales Hospital); Foo C. C.* (Queen Mary Hospital). Hungary: Banky B.*, Suszták N. (Szent Borbála Kórház). India: Bhat G. A., Chowdri N. A., Mehraj A.*, Parray F., Shah Z. A., Wani R. (Sher-I-Kashmir Institute of Medical Sciences); Ahmed Z., Bali R., Bhat M. A., Laharwal A., Mahmood M., Mir I., Mohammad Z., Muzamil J., Rashid A.* (SMHS Hospital, Government Medical College). Ireland: Aremu M.*, Canas-Martinez A., Cullivan O., Murphy C., Owens P., Pickett L. (Connolly Hospital Blanchardstown); Corrigan M.*, Daly A., Fleming C.*, Jordan P., Killeen S., Lynch N., O'Brien S., Syed W. A. S., Vernon L. (Cork University Hospital); Fahey B. A., Larkin J. O.*, McCormick P., Mehigan B. J., Mohan H., Shokuhi P., Smith. J (St James's Hospital); Bashir Y., Bass G. A., Connelly T. M., Creavin B., Earley H., Elliott J. A.*, Gillis A. E., Kavanagh D. O., Neary P. C., O'Riordan J. M., Reynolds I. S., Rice D., Ridgway P. F., Umair M., Whelan M. (Tallaght University Hospital); Corless K., Finnegan L., Fowler A., Hogan A., Lowery A.*, McKevitt K.*, Ryan É. (University Hospital Galway); Coffey J. C., Cunningham R. M., Devine M., Nally D.*, Peirce C. (University Hospital Limerick); Hardy N. P., Neary P. M., O'Malley S.*, Ryan M. (University Hospital Waterford/University College Cork). Italy: Macina S.* (ASST Mantua); Mariani N. M.*, Opocher E., Pisani Ceretti A. (ASST Santi Paolo E. Carlo); Bianco F.* (ASST Papa Giovanni XXIII – Bergamo); Marino M. V.*, Mirabella A., Vaccarella G. (Azienda Ospedaliera Ospedali Riuniti Villa Sofia-Cervello); Agostini C., Alemanno G., Bartolini I., Bergamini C., Bruscino A., De Vincenti R., Di Bella A., Fortuna L., Maltinti G., Muiesan P.*, Prosperi P.*, Ringressi M. N., Risaliti M., Taddei A.*, Tucci R. (Azienda Ospedaliera Universitaria Careggi); Campagnaro T.*, Guglielmi A., Pedrazzani C., Rattizzato S., Ruzzenente A., Turri G. (Azienda Ospedaliera Universitaria Integrata di Verona); Bellora P., D'Aloisio G., Ferrari M., Francone E., Gentilli S.*, Nikaj H. (Azienda Ospedaliero Universitaria Maggiore della Carità); Bianchini M., Chiarugi M., Coccolini F., Di Franco G., Furbetta N., Gianardi D., Guadagni S., Morelli L.*, Palmeri M., Tartaglia D.* (Azienda Ospedaliero Universitaria Pisana); Anania G.*, Carcoforo P.*, Chiozza M., De Troia A., Koleva Radica M., Portinari M., Sibilla M. G., Urbani A. (Azienda Ospedaliero Universitaria San'anna); Fabbri N., Feo C. V.*, Gennari S., Parini S., Righini E. (Azienda Unità Sanitaria Locale di Ferrara, Università di Ferrara); Annessi V., Castro Ruiz C., Montella M. T., Zizzo M.* (Azienda Unità Sanitaria Locale – IRCCS di Reggio Emilia); Grossi U., Novello S., Romano M., Rossi S., Zanus G.* (Ca' Foncello Treviso – DISCOG – Università di Padova); Esposito G., Frongia F., Pisanu A., Podda M.* (Cagliari University Hospital); Belluco C., Lauretta A.*, Montori G., Moras L., Olivieri M.; Feo C. F., Perra T.*, Porcu A.*, Scanu A. M. (Cliniche San Pietro, Aou Sassari); Aversano A., Carbone F., Delrio P.*, Di Lauro K., Fares Bucci A., Rega D.*, Spiezio G. (Colorectal Surgical Oncology Unit – Istituto Nazionale Tumori Fondazione, Pascale IRCCS); Calabrò M.*, Farnesi F., Lunghi E. G., Muratore A.*, Pipitone Federico N. S. (Edoardo Agnelli); De Palma G. D., Luglio G.*, Pagano G., Tropeano F. P. (Federico II University Hospital); Baldari L.*, Boni L.*, Cassinotti E.* (Fondazione IRCCS Ca' Granda – Ospedale Maggiore Policlinico di Milano); Cosimelli M., Fiore M.*, Guaglio M.*, Sorrentino L. (Fondazione IRCCS Istituto Nazionale dei Tumori, Milano); Agnes A., Alfieri S., Belia F., Biondi A., Cozza V., D'Ugo D., De Simone V., Litta F., Lorenzon L., Marra A. A., Marzi F., Parello A., Persiani R., Ratto C., Rosa F., Scrima O., Sganga G. (Fondazione Policlinico Universitario Agostino Gemelli IRCCS); Belli A.*, Izzo F., Patrone R. (HPB Surgical Oncology Unit – Istituto Nazionale Tumori Fondazione, Pascale IRCCS); Carrano F. M., Carvello M. M., Di Candido F., Maroli A., Spinelli A.* (Humanitas Clinical and Research Center IRCCS, Rozzano (Mi) and Humanitas University, Department of Biomedical Sciences, Pieve Emanuele (Mi)); Aprile A., Batistotti P., Massobrio A., Pertile D., Scabini S.*, Soriero D. (IRCCS Ospedale Policlinico San Martino); De Manzoni Garberini A.* (Ospedale Civile Spirito Santo); Federico P., Maida P., Marra E., Marte G., Petrillo A., Tammaro P., Tufo A.* (Ospedale del Mare); Berselli M.*, Borroni G.*, Cocozza E., Conti L., Desio M., Rizzi A. (ASST Sette Laghi-Varese); Baldi C.*, Corbellini C., Sampietro G. M. (Ospedale di Rho – ASST Rhodense); Baldini E.*, Capelli P., Conti L., Isolani S. M., Ribolla M. (Ospedale Guglielmo da Saliceto Piacenza); Bondurri A., Colombo F.*, Ferrario L., Guerci C., Maffioli A. (Ospedale Luigi Sacco Milano); Armao T., Ballabio M.*, Bisagni P., Gagliano A., Longhi M., Madonini M., Pizzini P. (Ospedale Maggiore di Lodi); Mochet S.*, Usai A. (Ospedale Regionale Umberto Parini); Bianco F.*, Incollingo P. (Ospedale S. Leonardo – Asl Napoli 3 Sud, Castellammare di Stabia); Mancini S., Marino Cosentino L.*, Sagnotta A.* (Ospedale San Filippo Neri); Nespoli L. C., Tamini N.* (Ospedale San Gerardo); Anastasi A., Bartalucci B., Bellacci A., Canonico G.*, Capezzuoli L., Di Martino C., Ipponi P., Linari C., Montelatici M., Nelli T., Spagni G., Tirloni L., Vitali A. (Ospedale San Giovanni di Dio); Abate E., Casati M.*, Casiraghi T., Laface L., Schiavo M. (Ospedale Vittorio Emanuele III – Carate Brianza); Arminio A., Cotoia A., Lizzi V.*, Vovola F. (Ospedali Riuniti Azienda Ospedaliera Universitaria Foggia); Vergari R.* (Ospedali Riuniti di Ancona); D'Ugo S.*, Depalma N., Spampinato M. G. (Vito Fazzi, Leece); Brachini G., Chiappini A., Cicerchia P. M., Cirillo B., De Toma G., Fiori E., Fonsi G. B., Iannone I., La Torre F., Lapolla P.*, Meneghini S., Mingoli A., Sapienza P., Zambon M. (Policlinico Umberto I Sapienza University of Rome); Capolupo G. T.*, Mazzotta E. (Policlinico Universitario Campus Bio Medico of Rome); Gattolin A., Migliore M., Rimonda R., Sasia D.*, Travaglio E. (Regina Montis Regalis Hospital, Mondovì); Cervellera M., Gori A., Sartarelli L., Tonini V.* (S. Orsola-Malpighi Hospital); Chessa A.*, Fiorini A., Norcini C. (San Giovanni di Dio); Colletti G., Confalonieri M., Costanzi A.*, Frattaruolo C., Mari G., Monteleone M. (San Leopoldo Mandic); De Nardi P.*, Parise P., Vignali A. (San Raffaele Scientific Institute, Milan); Belvedere A., Bernante P., Jovine E., Neri J., Parlanti D., Pezzuto A. P., Poggioli G., Rottoli M.*, Tanzanu M., Violante T. (IRCCS Azienda Ospedaliero – Universitaria di Bologna; Alma Mater Studiorum University of Bologna); Borghi F., Cianflocca D., Di Maria Grimaldi S., Donati D., Gelarda E., Giraudo G., Giuffrida M. C., Marano A.*, Palagi S., Pellegrino L., Peluso C., Testa V.* (Santa Croce E. Carle Hospital, Cuneo); Agresta F.*, Prando D.*, Zese M.* (Santa Maria degli Angeli Hospital ULSS 5 – Adria); Armatura G.*, Frena A., Scotton G.* (St Moritz Hospital); Gallo G.*, Sammarco G., Vescio G. (University 'Magna Graecia' of Catanzaro); Di Marzo F.* (Valtiberina); Fontana T.* ('Vittorio Emanuele' – Gela). Japan: Kanemitsu Y.*, Moritani K. (National Cancer Center Hospital). Jordan: Al Abdallah M.*, Ayasra F., Ayasra Y., Qasem A. (Al-Basheer Hospital); Fahmawee T., Hmedat A., Obeidat K.* (King Abdullah University Hospital); Abou Chaar M. K., Al-Masri M.*, Al-Najjar H., Alawneh F. (King Hussein Cancer Center). Libya: Alkadeeki G.*, Al Maadany F. S. (Al-Jalaa Hospital); Aldokali N., Senossi O., Subhi M. T. (Alkhadra Hospital); Burgan D.*, Kamoka E., Kilani A. I. (National Cancer Institute, Sabratha); Ellojli I.*, Kredan A. (Tripoli University Hospital). Lithuania: Bradulskis S., Dainius E., Kubiliute E., Kutkevičius J., Parseliunas A., Subocius A., Venskutonis D.* (Lithuanian University of Health Sciences Kaunas Clinical Hospital). Madagascar: Rasoaherinomenjanahary F.*, Razafindrahita J. B., Samison L. H. (Joseph Ravoahangy Andrianavalona Hospital). Malaysia: Hamdan K. H., Ibrahim M. R., Tan J. A., Thanapal M. R.* (Hospital Kuala Lumpur); Amin Sahid N., Hayati F.*, Jayasilan J., Sriram R. K.*, Subramaniam S. (Queen Elizabeth Hospital and Universiti Malaysia Sabah, Kota Kinabalu, Sabah); Che Jusoh M. A., Hussain A. H., Mohamed Sidek A. S., Mohd Yunus M. F., Soh J. Y., Wong M., Zakaria A. D.*, Zakaria Z. (School of Medical Sciences and Hospital, Universiti Sains Malaysia); Fathi N. Q., Xavier R. G., Roslani A. C.* (University Malaya Medical Centre). Mexico: Buerba G. A., Mercado M. Á.*, Posadas-Trujillo O. E., Salgado-Nesme N., Sarre C. (Instituto Nacional de Ciencias Médicas y Nutrición 'Salvador Zubirán'). Morocco: Amrani L., El Ahmadi B., El Bouazizi Y., Majbar A. M., Benkabbou A., Mohsine R., Souadka A.* (Institut National d'Oncologie, Université Mohammed V Rabat). Netherlands: Hompes R.*, Meima-van Praag E. M., Pronk A. J. M., Sharabiany S. (Amsterdam UMC, University of Amsterdam); Grotenhuis B.*, Hartveld L. (Antoni Van Leeuwenhoek Ziekenhuis); Posma-Bouman L.* (Slingeland Ziekenhuis); Derksen T., Franken J., Oosterling S.* (Spaarne Gasthuis); Konsten J.*, Van Heinsbergen M. (Viecuri Medisch Centrum). Nigeria: Olaogun J.* (Ekiti State University Teaching Hospital); Abdur-Rahman L.*, Adeyeye A.*, Bello J., Olasehinde O., Popoola A. (University of Ilorin Teaching Hospital). Pakistan: Jamal A., Kerawala A. A.* (Cancer Foundation Hospital); Memon A. S.*, Nafees Ahmed R., Rai .L* (Dr Ruth K. M. Pfau Civil Hospital); Ayub B., Ramesh P., Sayyed R.* (Patel Hospital); Butt U. I.*, Kashif M., Qureshi A.*, Farooka M. W.*, Ayyaz M.* (Services Hospital Lahore); Ayubi A., Waqar S. H.* (Pakistan Institute of Medical Sciences). Poland: Major P. (Jagiellonian University Medical College). Portugal: Azevedo C., Machado D., Mendes F.* (Centro Hospitalar Cova da Beira); De Sousa X.* (Centro Hospitalar de Setúbal); Fernandes U., Ferreira C.*, Guidi G., Marçal A., Marques R., Martins D., Vaz Pereira R., Vieira B. (Centro Hospitalar de Trás-Os-Montes e Alto Douro, EPE); Afonso J., Almeida J. I., Almeida-Reis R.*, Correia de Sá T., Costa M. J. M. A., Fernandes V., Ferraz I., Lima da Silva C., Lopes L., Machado N., Marialva J., Nunes Coelho M., Pereira C., Ribeiro A., Ribeiro C. G., Santos R., Saraiva P., Silva R., Tavares F., Teixeira M. (Centro Hospitalar do Tamega e Sousa); Almeida A. C., Amaral M. J., Andrade R., Camacho C., Costa M., Lázaro A.*, Nogueira O., Oliveira A., Ruivo A., Silva M., Simões J. (Centro Hospitalar e Universitário de Coimbra); Devezas V., Jácome F., Nogueiro J., Pereira A., Santos-Sousa H.*, Vaz S. (Centro Hospitalar e Universitário de São João); Pinto J., Tojal A.* (Centro Hospitalar Tondela-Viseu); Cardoso P.*, Cardoso N., Domingos J. C., Henriques P., Manso M. I., Martins dos Santos G., Martins R., Morais H.*, Pereira R., Revez T., Ribeiro R., Ribeiro V. I., Soares A. P., Sousa S., Teixeira J. (Centro Hospitalar Universitário do Algarve – Unidade de Faro); Amorim E., Baptista V. H., Cunha M. F.*, Sampaio da Nóvoa Gomes Miguel I. I. (Centro Hospitalar Universitário do Algarve – Unidade de Portimão); Bandovas J. P., Borges N.*, Chumbinho B., Figueiredo de Barros I., Frade S., Gomes J., Kam da Silva Andrade A., Pereira Rodrigues A., Pina S., Silva N.*, Silveira Nunes I., Sousa R. (Centro Hospitalar Universitário Lisboa Central); Azevedo P., Costeira B., Cunha C., Garrido R.*, Miranda P., Peralta Ferreira M., Sousa Fernandes M. (Hospital Beatriz Angelo); Galvão D., Vieira A.* (Hospital de Santo Espirito da Ilha Terceira); Patrício B., Santos P. M. D. D.*, Vieira Paiva Lopes A. C. (Hospital de Torres Vedras – Centro Hospitalar do Oeste); Cunha R., Faustino A., Freitas A., Mendes J. R.*, Parreira R. (Hospital do Divino Espírito Santo); Abreu da Silva A.*, Claro M., Costa Santos D., Deus A. C., Grilo J. V. (Hospital do Litoral Alentejano); Borges F.*, Corte Real J., Henriques S., Lima M. J., Matos Costa P. (Hospital Garcia de Orta); Brito da Silva F., Caiado A.*, Fonseca F. (Instituto Português de Oncologia de Lisboa Francisco Gentil); Ângelo M., Baiao J. M., Martins Jordão D.*, Vieira Caroço T. (IPO Coimbra); Baía C., Canotilho R., Correia A. M., Ferreira Pinto A. P., Peyroteo M., Videira J. F.* (IPO Porto). Réunion: Kassir R.*, Sauvat F. (CHU Réunion). Romania: Bezede C., Chitul A., Ciofic E., Cristian D., Grama F.* (Coltea Clinical Hospital); Bonci E.*, Gata V.*, Titu S.* (Prof. Dr. Ion Chiricuta Institute of Oncology). Russia: Garmanova T., Kazachenko E., Markaryan D., Rodimov S., Tsarkov P.*, Tulina I. (Clinic of Coloproctology and Minimally Invasive Surgery, Sechenov Medical State University); Litvina Y., Provozina A. (Immanuel Kant Baltic Federal University, Regional Clinical Hospital); Agapov M.*, Galliamov E., Kakotkin V., Kubyshkin V., Kamalov A., Semina E. (Moscow Research and Educational Center, Lomonosov Moscow State University). Saudi Arabia: Alshahrani M.*, Alsharif F., Eskander M. (Aseer Central Hospital); Alharthi M., Aljiffry M., Basendowah M., Malibary N.*, Nassif M., Saleem A., Samkari A., Trabulsi N.* (King Abdulaziz University Hospital); Al Awwad S.*, Alghamdi M.*, Alnumani T.* (King Fahad General Hospital); Al Habes H., Alqannas M.*, Alyami M.*, Alzamanan M., Cortés Guiral D.*, Elawad A. (King Khalid Hospital); AlAamer O., Alselaim N.* (King Saud Bin Abdulaziz University for Health Sciences, King Abdullah International Medical Research Center, Ministry of National Guard, Health Affairs, General Surgery Department); Al-Khayal K., Alhassan N., Alobeed O., Alshammari S., Bin Nasser A.*, Bin Traiki T., Nouh T.*, Zubaidi A. M. (King Saud University). Serbia: Aleksić L., Antic A., Barisic G.*, Ceranic M., Grubač Ž., Jelenkovic J., Kecmanović D., Kmezić S., Knezevic D.*, Krivokapic Z.*, Latinčić S., Markovic V.*, Matić S.*, Miladinov M., Pavlov M.*, Pejovic I., Tadic B., Vasljević J., Velickovic D. (Clinic for Digestive Surgery, Clinical Centre of Serbia); Buta M., Cvetkovic A., Gacic S., Goran M., Jeftic N., Markovic I.*, Milanović M., Nikolic S., Pejnovic L., Savković N., Stevic D., Vucic N., Zegarac M. (Institute for Oncology and Radiology of Serbia); Karamarkovic A., Kenic M., Kovacevic B., Krdzic I.* (Zvezdara University Medical Center). Singapore: Lieske B.* (National University Hospital). South Africa: Almgla N.*, Boutall A., Herman A., Kloppers C.*, Nel D., Rayamajhi S. (Groote Schuur Hospital). Spain: Paniagua García Señorans M.*, Vigorita V. (Álvaro Cunqueiro Hospital); Acrich E., Baena Sanfeliu E., Barrios O., Golda T.*, Santanach C., Serrano-Navidad M., Sorribas Grifell M., Vives R. V. (Bellvitge University Hospital); Escolà D., Jiménez A.* (Comarcal Alt Penedés); Cayetano Paniagua L., Gómez Fernández L.* (Consorci Sanitari de Terrassa); Collera P., Diaz Del Gobbo R., Farre Font R., Flores Clotet R., Gómez Díaz C. J.*, Guàrdia N., Guariglia C. A., Osorio A., Sanchez Jimenez R., Sanchon L., Soto Montesinos C. (Fundació Althaia – Xarxa Assistencial Universitària de Manresa); Alonso-Lamberti L., García-Quijada J., Jimenez Miramón J., Jimenez V.*, Jover J. M., Leon R., Rodriguez J. L., Salazar A., Valle Rubio A. (Getafe University Hospital); Aguado H.* (Hellín Hospital); Bravo Infante R., De Lacy F. B., Lacy A. M.*, Otero A., Turrado-Rodriguez V.*, Valverde S. (Hospital Clinic Barcelona); Anula R., Cano-Valderrama O., Del Campo Martín M., Díez-Valladares L., Domínguez I., Dziakova J., García Alonso M., García Romero E., Gómez Latorre L., Muguerza J.M.*, Pizarro M. J., Saez Carlin P., Sánchez del Pueblo C., Sánchez-Pernaute A., Sanz Ortega G., Sanz-Lopez R., Torres A. (Hospital Clínico de Madrid); Garcés-Albir M.*, Lopez F.*, Martín-Arévalo J., Moro-Valdezate D.*, Pla Marti V. (Hospital Clínico Universitario de Valencia); Beltrán de Heredia J., De Andrés Asenjo B.*, Gómez Sanz T., Jezieniecki C., Nuñez del Barrio H., Ortiz de Solórzano Aurusa F. J., Romero de Diego A., Ruiz Soriano M., Trujillo Díaz J., Vázquez Fernández A. (Hospital Clínico Universitario de Valladolid); Lora-Cumplido P., Sosa M. V.* (Hospital de Cabueñes); Gonzalez-Gonzalez E., Minaya Bravo A. M.* (Hospital del Henares); Alonso de la Fuente N., Jimenez Toscano M.* (Hospital del Mar); Grau-Talens E. J., Martin-Perez B.* (Hospital Don Benito-Villanueva); Benavides Buleje J. A., Carrasco Prats M.*, Giménez Francés C.*, Muñoz Camarena J. M., Parra Baños P. A., Peña Ros E., Ramirez Faraco M., Ruiz-Marín M.*, Valero Soriano M. (Hospital General Reina Sofía); Estaire Gómez M.*, Fernández Camuñas Á., Garcia Santos E. P., Jimenez Higuera E., Martínez-Pinedo C., Muñoz-Atienza V., Padilla-Valverde D.*, Picón Rodríguez R., Sánchez-García S., Sanchez-Pelaez D. (Hospital General Universitario de Ciudad Real); Colombari R. C., del Valle E., Fernández M., Lozano Lominchar P.*, Martín L., Rey Valcarcel C., Zorrilla Ortúzar J. (Hospital General Universitario Gregorio Marañón); Alcaide Matas F., García Pérez J. M., Troncoso Pereira P.* (Hospital Mateu Orfila); Mora-Guzmán I.* (Hospital Santa Bárbara); Achalandabaso Boira M.*, Sales Mallafré R. (Hospital Universitari de Tarragona Joan XXIII); Marín H., Prieto Calvo M., Villalabeitia Ateca I.* (Hospital Universitario Cruces); De Andres Olabarria U., Durán Ballesteros M., Fernández Pablos F. J., Ibáñez-Aguirre F. J., Sanz Larrainzar A., Ugarte-Sierra B.* (Hospital Universitario de Galdakao); Correa Bonito A., Delgado Búrdalo L., Di Martino M.*, García Septiem J.*, Maqueda González R., Martin-Perez E. (Hospital Universitario de la Princesa); Calvo Espino P.*, Guillamot Ruano P. (Hospital Universitario de Móstoles); Colao García L., Díaz Pérez D.*, Esteban Agustí E., Galindo Jara P., Gutierrez Samaniego M.*, Hernandez Bartolome M. A.*, Serrano González J. (Hospital Universitario de Torrejón de Ardoz); Alonso Poza A., Diéguez B., García-Conde M., Hernández-García M., Losada M.* (Hospital Universitario del Sureste); Alvarez E., Chavarrias N., Gegúndez Simón A., Gortázar S., Guevara J., Prieto Nieto M. I., Ramos-Martín P., Rubio-Perez I.*, Saavedra J., Urbieta A. (Hospital Universitario la Paz); Cantalejo Diaz M., De Miguel Ardevines M. D. C., Duque-Mallén V.*, Gascon Ferrer I., González-Nicolás Trébol M. T., Gracia-Roche C., Herrero Lopez M., Martinez German A., Matute M., Sánchez Fuentes N., Sánchez-Rubio M., Santero-Ramirez M. S., Saudí S. (Hospital Universitario Miguel Servet); Blazquez Martin A., Diez Alonso M.*, Hernandez P., Mendoza-Moreno F., Ovejero Merino E., Vera Mansilla C. (Hospital Universitario Principe de Asturias); Acebes García F., Bailón M., Bueno Cañones A. D., Choolani Bhojwani E., Marcos-Santos P., Miguel T., Pacheco Sánchez D., Pérez-Saborido B., Sanchez Gonzalez J., Tejero-Pintor F. J.* (Hospital Universitario Río Hortega); Cano A., Capitan-Morales L., Cintas Catena J., Gomez-Rosado J.*, Oliva Mompean F., Pérez Sánchez M. A., Río Lafuente F. D., Torres Arcos C., Valdes-Hernandez J. (Hospital Universitario Virgen Macarena); Cholewa H., Frasson M., Martínez Chicote C., Sancho-Muriel J.* (Hospital Universitario Y Politécnico la Fe); Abad Gurumeta A., Abad-Motos A., Martínez-Hurtado E., Ripollés-Melchor J.*, Ruiz Escobar A. (Infanta Leonor University Hospital); Cuadrado-García A.*, Garcia-Sancho Tellez L.*, Heras Aznar J.*, Maté P., Ortega Vázquez I.*, Picardo A. L., Rojo López J. A., Sanchez Cabezudo Noguera F.*, Serralta de Colsa D.* (Infanta Sofía University Hospital); Cagigas Fernandez C., Caiña Ruiz R., Gomez Ruiz M., Martínez-Pérez P., Poch C., Santarrufina Martinez S.*, Valbuena Jabares V. (Marqués de Valdecilla University Hospital); Blas Laina J. L., Cros B., Escartin J.*, Garcia Egea J., Nogués A., Talal El-Abur I., Yánez C. (Royo Villanova); Cagigal Ortega E. P., Cervera I., Díaz Peña P., Gonzalez J., Marqueta De Salas M., Perez Gonzalez M.*, Ramos Bonilla A., Rodríguez Gómez L. (Severo Ochoa University Hospital); Blanco-Colino R., Espin-Basany E.*, Pellino G. (Vall d'Hebron University Hospital). Sri Lanka: Arulanantham A., Bandara G. B. K. D., Jayarajah U.*, Ravindrakumar S., Rodrigo V. S. D. (District General Hospital Chilaw); Srishankar S.* (Teaching Hospital Anuradhapura). Sudan Ali Adil A. K. (Al-Rajhi). Sweden: Älgå A.*, Heinius G., Nordberg M., Pieniowski E. (Stockholm South General Hospital); Löfgren N., Rutegård M.* (Umea University Hospital). Switzerland: Arigoni M., Bernasconi M., Christoforidis D.*, Di Giuseppe M., La Regina D., Mongelli F. (Ente Ospedaliero Cantonale); Chevallay M., Dwidar O., Gialamas E., Sauvain M. (Pourtales Neuchatel Hospital); Adamina M.*, Crugnale A. S., Guglielmetti L., Peros G. (Kantonsspital Winterthur). Turkey: Aghayeva A.*, Hamzaoglu I., Sahin I. (Acibadem Altunizade Hospital); Akaydin E., Aliyeva Z., Aytac E., Baca B., Ozben V.*, Ozmen B. B. (Acibadem Atakent Hospital); Arikan A. E.*, Bilgin I. A.*, Kara H., Karahasanoğlu T., Uras C. (Acibadem Maslak Hospital); Dincer H. A., Erol T. (Hacettepe University Hospital); Alhamed A., Ergün S.*, Özçelık M. F., Sanli A. N., Uludağ S. S.*, Velidedeoglu M.*, Zengin A. K. (Istanbul Universty – Cerrahpaşa Medical Faculty); Bozkurt M. A., Kara Y.*, Kocataş A. (Kanuni Sultan Suleyman Training and Research Hospital); Azamat İ. F., Balik E.*, Buğra D., Kulle C. B. (Koç University Medical School); Gözal K., Güler S. A., Köken H., Tatar O. C.*, Utkan N. Z., Yıldırım A., Yüksel E. (Kocaeli University Teaching Hospital); Akin E., Altintoprak F.*, Cakmak G., Çelebi F., Demir H., Dikicier E., Firat N., Gönüllü E., Kamburoğlu M. B., Küçük I. F., Mantoglu B. (Sakarya University Faculty of Medicine); Çolak E.*, Kucuk G. O., Uyanik M. S. (Samsun Training and Research Hospital); Göksoy B.* (Sehit Prof. Dr. İlhan Varank Training and Research Hospital); Bozkurt E., Mihmanli M., Tanal M.*, Yetkin S. G. (Sisli Hamidiye Etfal Training and Research Hospital); Akalin M., Arican C., Avci E. K., Aydin C., Demirli Atıcı S.*, Emiroglu M., Kaya T.*, Kebabçı E., Kilinc G., Kirmizi Y., Öğücü H., Salimoğlu S., Sert İ., Tugmen C., Tuncer K., Uslu G., Yeşilyurt D. (University of Health Sciences Tepecik Training and Research Hospital); Yildiz A.* (Yildirim Beyazit University Yenimahalle Training and Research Hospital). Uganda: Lule H.*, Oguttu B.* (Kampala International University Teaching Hospital). UK: Agilinko J., Ahmeidat A., Bekheit M.*, Cheung L. K., Kamera B. S., Mignot G., Shaikh S.*, Sharma P. (Aberdeen Royal Infirmary); Al-Mohammad A., Ali S., Ashcroft J., Baker O., Coughlin P., Davies R. J.*, Kyriacou H., Mitrofan C. G., Morris A., Raby-Smith W., Rooney S., Singh A., Tan X. S., Townson A., Tweedle E. (Addenbrooke's Hospital); Angelou D., Choynowski M., McAree B.*, McCanny A., Neely D. (Antrim Area Hospital – Northern Health and Social Care Trust); Mosley F.* (Bradford Royal Infirmary); Arrowsmith L.*, Campbell W.* (Causeway Hospital); Grove T., Kontovounisios C., Warren O.* (Chelsea and Westminster Hospital); Clifford R., Eardley N., Krishnan E., Manu N., Martin E., Roy Mahapatra S., Serevina O. L., Smith C., Vimalachandran D.* (Countess of Chester Hospital); Emslie K.*, Labib P.*, Minto G., Natale J., Panahi P., Rogers L.* (Derriford Hospital); Abubakar A.*, Akhter Rahman M. M., Chan E., O'Brien H., Sasapu K.* (Diana Princess of Wales Hospital Grimsby); Ng H. J.* (Dumfries and Galloway Royal Infirmary); Day A.* (East Surrey Hospital); Hunt A., Laskar N.* (East Sussex Healthcare (Conquest Hospital and Eastbourne District General Hospital)); Gupta A.*, Steinke J., Thrumurthy S. (Epsom and St Helier University Hospitals NHS Trust); Massie E., McGivern K., Rutherford D., Wilson M.* (Forth Valley Royal Hospital); Handa S., Kaushal M., Kler A., Patel P.*, Redfern J., Tezas S. (Furness General Hospital); Aawsaj Y., Barry C., Blackwell L., Emerson H., Fisher A.*, Katory M., Mustafa A. (Gateshead Health NHS Foundation Trust); Kretzmer L.*, Lalou L., Manku B., Parwaiz I., Stafford J. (George Eliot Hospital); Abdelkarim M., Asqalan A., Gala T., Ibrahim S., Maw A.*, Mithany R., Morgan R.*, Sundaram Venkatesan G. (Glan Clwyd Hospital); Boulton A. J. (Good Hope Hospital); Hardie C., McNaught C.* (Harrogate District Hospital); Karandikar S.*, Naumann D. (Heartlands Hospital); Ayorinde J., Chase T., Cuming T., Ghanbari A., Humphreys L., Tayeh S.* (Homerton University Hospital); Aboelkassem Ibrahim A., Evans C., Ikram H., Loubani M.*, Nazir S., Robinson A., Sehgal T., Wilkins A. (Hull University Teaching Hospitals NHS Trust); Dixon J.*, Jha M., Thulasiraman S. V., Viswanath Y. K. S.* (James Cook University Hospital); Curl-Roper T., Delimpalta C., Liao C. C. L.*, Velchuru V., Westwood E. (James Paget University NHS Foundation Trust Hospital); Bond-Smith G.*, Mastoridis S., Tebala G. D., Verberne C. (John Radcliffe Hospital); Bhatti M. I., Boyd-Carson H., Elsey E., Gemmill E., Herrod P.*, Jibreel M., Lenzi E., Saafan T., Sapre D., Sian T., Watson N. (King's Mill Hospital); Athanasiou A.*, Burke J., Costigan F., Elkadi H., Johnstone J., Nahm C. (Leeds Teaching Hospitals Trust); Annamalai S., Ashmore C., Kourdouli A. (Leicester Royal Infirmary); Askari A., Cirocchi N., Kudchadkar S., Patel K., Sagar J.*, Talwar R.* (Luton and Dunstable University Hospital); Abdalla M., Ismail O., Newton K., Stylianides N.* (Manchester Royal Infirmary); Aderombi A., Bajomo O., Beatson K., Garrett W.*, Ng V. (Medway Hospital); Al-Habsi R., Divya G S., Keeler B.* (Milton Keynes University Hospital); Egan R., Fabre I., Harries R.*, Li Z., Parkins K., Spencer N., Thompson D. (Morriston Hospital Swansea); Gemmell C., Grieco C., Hunt L.* (Musgrove Park Hospital); Mahmoud Ali F. (Newcastle Upon Tyne Hospitals NHS Foundation Trust.); Seebah K., Shaikh I.*, Sreedharan L., Youssef M.* (Norfolk and Norwich University Hospital); Shah J.* (North Manchester General Hospital); McLarty N., Mills S.*, Shenfine A. (Northumbria NHS Hospital Trust); Sahnan K. (Northwick Park Hospital); Michel M., Patil S., Ravindran S., Sarveswaran J.*, Scott L. (Pinderfields Hospital); Bhangu A.*, Cato L. D., Kamal M., Kulkarni R., Parente A., Saeed S., Vijayan D. (Queen Elizabeth Hospital Birmingham); Kaul S., Khan A. H., Khan F., Mukherjee S.*, Patel M., Sarigul M., Singh S. (Queen's Hospital Romford); Adiamah A., Brewer H., Chowdhury A.*, Evans J., Humes D.*, Jackman J., Koh A., Lewis-Lloyd C., Oyende O., Reilly J., Worku D. (Queens Medical Centre); Bisset C., Moug S. J.* (Royal Alexandra Hospital); Math S., Sarantitis I., Timbrell S., Vitone L.* (Royal Blackburn Hospital); Faulkner G.* (Royal Bolton Hospital); Brixton G., Findlay L., Majkowska A., Manson J.*, Potter R. (Royal Bournemouth Hospital); Bhalla A.*, Chia Z., Daliya P., Grimley E., Malcolm F. L., Theophilidou E. (Royal Derby Hospital); Daniels I. R., Fowler G., Massey L., McDermott F.*, Rajaretnam N. (Royal Devon and Exeter Hospital); Beamish A., Magowan D., Nassa H., Price C., Smith L., Solari F., Tang A. M., Williams G.* (Royal Gwent Hospital); Davies E.*, Hawkin P., Raymond T., Ryska O. (Royal Lancaster Infirmary); Baron R. D.*, Gahunia S., McNicol F.*, Russ J., Szatmary P., Thomas A. (Royal Liverpool University Hospital); Jayasinghe J. D., Knowles C., Ledesma F. S., Minicozzi A.*, Navaratne L., Ramamoorthy R., Sohrabi C., Thaha M.*, Venn M. (Royal London Hospital); Atherton R.*, Brocklehurst M., McAleer J., Parkin E.* (Royal Preston Hospital); Aladeojebi A., Ali M., Gaunt A.* (Royal Stoke University Hospital); Hammer C., Stebbing J. (Royal Surrey County Hospital); Bhasin S., Bodla A. S., Burahee A., Crichton A., Fossett R., Yassin N.* (Royal Wolverhampton NHS Trust); Brown S.*, Lee M., Newman T., Steele C. (Sheffield Teaching Hospital NHS Foundation Trust); Baker A., Konstantinou C., Ramcharan S.*, Wilkin R. J. W. (South Warwickshire NHS Foundation Trust); Lawday S., Lyons A.* (Southmead Hospital); Chung E., Hagger R., Hainsworth A., Karim A., Owen H., Ramwell A., Williams K.* (St George's Hospital); Hall J. (Stepping Hill Hospital); Harris G., Royle T.*, Watson L. J. (Sunderland Royal Hospital); Asaad P., Brown B., Duff S.*, Khan A., Moura F., Wadham B. (The University Hospital of South Manchester); McCluney S., Parmar C.*, Shah S. (The Whittington Hospital); Babar M. S., Goodrum S., Whitmore H. (Torbay and South Devon NHS Trust); Balasubramaniam D.*, Jayasankar B.*, Kapoor S., Ramachandran A. (Tunbridge Wells Hospital); Beech N., Chand M.*, Green L., Kiconco H., McEwen R. (University College London Hospital); Pereca J.* (University Hospital Ayr); Gash K.*, Gourbault L., MacCabe T., Newton C.* (University Hospitals Bristol NHS Foundation Trust); Baig M., Bates H., Dunne N., Khajuria A., Ng V., Sarma D. R., Shortland T., Tewari N.* (University Hospitals Coventry and Warwickshire NHS Trusts); Akhtar M. A.*, Brunt A., McIntyre J., Milne K., Rashid M. M., Sgrò A., Stewart K. E., Turnbull A. (Victoria Hospital Kirkcaldy); Aguilar Gonzalez M.*, Talukder S.* (West Suffolk Hospital); Eskander P., Hanna M., Olivier J.* (Weston General Hospital); Magee C.*, Powell S.* (Wirral University Teaching Hospital); Flindall I., Hanson A., Mahendran V. (Worcestershire Royal Hospital); Green S., Lim M., MacDonald L., Miu V., Onos L., Sheridan K., Young R.* (York Teaching Hospitals NHS Trust); Alam F., Griffiths O., Houlden C., Kolli V. S., Lala A. K., Seymour Z.* (Ysbyty Gwynedd). USA: Haynes A.*, Hill C., Leede E., McElhinney K., Olson K. A., Riley C., Thornhill M. (Dell Seton Medical Center at the University of Texas); Etchill E., Gabre-Kidan A.*, Jenny H., Kent A., Ladd M. R., Long C., Malapati H., Margalit A., Rapaport S., Rose J., Stevens K., Tsai L., Vervoort D., Yesantharao P., Bigelow B. (Johns Hopkins Hospital); Klaristenfeld D.* (Kaiser Permanente San Diego Medical Center); Huynh K. (Kaiser Permanente West Los Angeles); Azam M., Choudhry A.*, Marx W. (SUNY Upstate University Hospital); Abel M. K., Boeck M., Chern H., Kornblith L.*, Nunez-Garcia B., Ozgediz D., Glencer A., Sarin A., Varma M. (University of California, San Francisco (UCSF)); Abbott D., Acher A., Aiken T., Barrett J., Foley E., Schwartz P., Zafar S. N.* (University of Wisconsin); Hawkins A.*, Maiga A. (Vanderbilt University Medical Center).

Interview with Atillio and Robert Antonioni. Atillio is an attorney in Leominster, MA and Robert is a Massachusetts legislator. Topics include: The family restaurant business: Atillio's mother opened a pizza shop called Lazy A and then the Il Camino. Importance of education for the family. What the neighborhood was like when Atillio was a child. How the neighborhoods in Leominster have changed. Robert was elected to the Leominster city council in 1984 and then went on to become a state representative and senator. What it means to be Italian. Atillio's work as a lawyer in Leominster. ; 1 SPEAKER 1: [Unintelligible - 00:00:03] with the Center for Italian Culture at Fitchburg State College. It's Friday, January 25th, 2002. We're at the Offices of Atillio and Robert Antonioni, 42 Main Street in Leominster. So I'll ask both of you to um, just tell me your name just so I can… ATILLIO: Atillio Antionioni. ROBERT: I'm Robert – Robert A. Antonioni. SPEAKER 1: Okay, usually I interview people [unintelligible - 00:00:33] closer and then back to you. I was telling your father that I've interviewed a lot of people in your family, okay. So I got a lot of the history from your brother as far as your mother and the restaurant business and – and uh, I thought it would be interesting if you could just tell me your memories of that, um, not necessarily dates because I really have that but just your memory of uh, her opening the restaurants and – and cooking. I believe she began with pizza? ATILLIO: Yes. Yes, she did uh, prepare pizza for the various people at the uh, the Dupont Facility that is back of us down there on Lancaster Street and the business to get into. We used to drive through the center of Leominster at night and there was the – that was a line outside there and she always felt that if uh, they could do it, she could do it. And so uh, they did. They opened a restaurant down there on Lancaster Street, the Lazy A. It was lazy because they worked very long hours but uh, we did have the restaurant there. That was when I uh, back at college at Holy Cross. We, she commuted to school each day and then worked in the restaurant at night. My brother and I used to alternate nights there working in the restaurant, everything. We were chief-cooking, [bottle] washers. We would uh, help cook the food, prepare it, uh, uh, clean up. I mean if it's done in a restaurant, we did it. SPEAKER 1: I guess it's important to know there are reasons for that?2 ATILLIO: The long hours, it's enough to discourage anybody. SPEAKER 1: Mm-hmm. ATILLIO: Then we did that one 'bout a number of years there and uh, until my folks retired. But uh, they were out of the business for five years or so, and my mother was always itching to get back in. So they built the El Camino Restaurant down on Central Street – sold the Lazy A, which is now known as the Gondola, sold it to the same people the El Camino that we sold it to. SPEAKER 1: Oh. ATILLIO: So that was extremely important to my mother. Unfortunately, she had to leave school early and go to work. And she was just [unintelligible - 00:02:54] felt that education was extremely important so that she's determined that we were going to go to school. There was no question about that. SPEAKER 1: And idea of when you were in high school, what would a day be like if – well, actually she didn't open up the Lazy A until you were in college. Is that what you said? ATILLIO: Till I graduated from high school. And the Lazy A was opened, I think, in the spring of 1948. After that time, however, we – father used to work at the DuPont. And he would work the 4-12 shift, I mean, because that paid a little money. And at that time, we were – she was also cooking pizzas at home that we would deliver to the Foster, to the cafeteria at the Foster Grand company. And so before I went to school in the morning, we would deliver pizzas there at the Foster Grand and then go to school. So when I was… SPEAKER 1: And when did you study? ATILLIO: Oh, in the afternoon and evenings. Well, I worked in the afternoon. I worked at the A&P. So we worked every afternoon then, but at night, we would study. It was always important to my folks and we did it. SPEAKER 1: Now was it only you and your brother in the family?3 ATILLIO: No, I have two sisters. Margaret and Margaret's husband own the [Volero] Insurance Agency. He passed away several years ago, and she sold it after that. And my sister Janie is [unintelligible - 00:04:31] thirty years, doing accounting work for them. SPEAKER 1: What was life like as a child? Can you tell me about the neighborhood that you lived in? ATILLIO: It was a good neighborhood. Life, I think, was much better for us than for many other families. My mother was an extremely hard worker. She knew how to stretch things considerably so that – I recall going to school during the depression there. There were many other children that weren't well-dressed as well as they could be and so forth, but we always had decent clothes. My mother made a lot of them. We lived on [unintelligible - 00:05:16] Avenue at that time. We had a large yard there, and we had – always had a large vegetable garden. There were fruit trees there and my mother would can all types of vegetables and fruits and things of that nature. So actually, I always thought we lived very well as compared to a lot. SPEAKER 1: Now when you would work in the afternoon, were you expected to put, let's say, the money on the table? ATILLIO: Oh, yes. The money was turned over to my folks. We got spending money, of course, but we turn the money. It was saved and [unintelligible - 00:05:54] so forth. SPEAKER 1: Mm-hmm. ATILLIO: I mean they were never using it to – for daily expenses, I'm sure of that. SPEAKER 1: Mm-hmm. ATILLIO: I mean they didn't confide in us. That's just the way everything went, but they had to save money in order to send us to school. SPEAKER 1: What kinds of leisure activities were you involved in?4 ATILLIO: In those days, we did a lot of visiting, obviously, because you didn't have any television. It was visiting with relatives and friends and playing with other children and so forth. And my father's club had an outing every year at Sima Park at Fitchburg, which was a big event and so forth. We go on picnics. We went on many of picnic at the [unintelligible - 00:06:40] Park. It was very enjoyable. But mainly, it was visiting with relatives and friends. SPEAKER 1: Mm-hmm, were you living in a predominantly Italian neighborhood? ATILLIO: Oh, no. We used to call it the League of Nations that was – there were Italian people there, but there were Irish, German, French –there was everybody. SPEAKER 1: At Longwood Avenue? ATILLIO: Yes. SPEAKER 1: So is it safe to say that you had friends of all ethnic race? ATILLIO: Oh, yes, absolutely, absolutely. There's always somebody around there that, you know, different people, obviously most of the relatives, well, all the relatives, will tag in but friends and so forth with everyone. My mother worked at the DuPont previously, and there were a lot of French-speaking women there and so forth and she learned to speak French working in the factory, so that she could speak… SPEAKER 1: How did as children, how did you really identify your differences? ATILLIO: With regard to ethnic backgrounds or whatever? SPEAKER 1: Mm-hmm. ATILLIO: Oh, we never even thought about it. As I say, there was everybody there. We went out in the street and played. SPEAKER 1: Uh-huh. ATILLIO: And everybody played, regardless of what your background was. And there weren't any problems.5 SPEAKER 1: Oh, there wasn't any tension? ATILLIO: No. SPEAKER 1: Or dissension? ATILLIO: No, no, no. SPEAKER 1: Mm-hmm. ATILLIO: No. SPEAKER 1: How about your decision to go to Holy Cross? ATILLIO: Well, my brother was going there and so, you know, little did I know about schools and so forth but he went there so I figured out it would be a good place to go also. There was a question about whether I was going to be able to afford it and so forth. But they made it. SPEAKER 1: Now were you commuting with him and others? ATILLIO: Yes. I had an uncle from Fitchburg, actually, yes, who was the – you indicated that you would interview my Aunt [Doras] and Aunt [Via]. There was my Uncle Charlie who could tell from Fitchburg, and he was going to Holy Cross also. And he had a car and we commuted. There were other people from Leominster that he would pick up in the morning also and, you know, drive to [unintelligible - 00:08:55] after we had the restaurant then there was a little more money around and I had a car to drive back and forth in my senior year. SPEAKER 1: Now were you working at this time also? ATILLIO: Oh, yes. In the restaurant, yes, every other night. SPEAKER 1: Every other night? ATILLIO: Every other night, we worked in the restaurant, yes. But you had the study done during the day at school, during off hours and so forth. SPEAKER 1: What was Sundays like? ATILLIO: Well, when I was small, it was very enjoyable. There was always the big Sunday meal. And, of course, everybody go to church in 6 the morning and come back and there was a big Sunday dinner. And usually in the afternoon, it was lying around, taking it easy, going to visit people, listening to the radio and so forth. In later years, of course, once we had the restaurant, there was work because the restaurant was so full on Sunday. SPEAKER 1: Now was religion important to your family, your parents? ATILLIO: Absolutely. My mother was an extremely religious woman and we were on a very short leash; we didn't stray very far. She was, as I say, she was watching us all the time and brought up in a very religious manner, yes. SPEAKER 1: Were there any gender differences in the family as far as what the boys were expected to do and girls? ATILLIO: Well, not really because there were almost two families there. My brother and I, the girls didn't come along until 15 years later or something like that. And so it's just my brother and I, and we grew up doing housework and everything else. Before we had the restaurant, Saturday was a house-cleaning day, and we did dusting and everything else. And we washed dishes like everybody else. The girls came along at a later time but by then we just couldn't – just dropped the so-called family life because we're working. The girls didn't grow up the same way that my brother and I did because of my visiting and so forth so. But the restaurant was closed on Mondays, and every Monday, I would take the girls – SPEAKER 1: Oh, is education important for the girls to have too? ATILLIO: Oh, yes, yes. My sister Margaret went to Rivier College in New Hampshire, and Janie went to [unintelligible - 00:11:32], did a very good job with the [unintelligible - 00:11:35]. She's been with them a long time, she's almost… SPEAKER 1: Bob, are you bored yet, just sitting there? ROBERT: I'm all right.7 SPEAKER 1: So I thought maybe I could ask you about your childhood. First of all, were your grandparents alive? ROBERT: Yes, they were, yeah. SPEAKER 1: Can you tell me what you remember? ROBERT: My dad's mother didn't pass away until 1997. SPEAKER 1: Don't know, for some reason. The only thing that's been put there – I'm not sure why this is happening. ROBERT: Usually on Sundays… SPEAKER 1: I'm fine, but I'm trying to get in, if you can tell, as close as possible to – so never? ROBERT: Never. SPEAKER 1: You have had something to do with that or…? ROBERT: No, but I, you know, I could see that the hours there were really long, were very long. But no, it's not something I ever thought about up here in town, in Leominster. There were quite a few of us kids there so it was a busy place – a lot of children in the neighborhood too, so it was – well, I'd say we were all pretty much, you know… so, that's what I remember about that. ATILLIO: Well, in a sense it was that because the Oliviers have a French heritage and the [unintelligible - 00:12:55] were Irish and… ROBERT: Right. ATILLIO: We were [turning] to 22 children in those four households or five households, I mean… ROBERT: Well, that's probably true, I think growing, we didn't think so much about our heritage. It wasn't something that really… you know, we go to different churches, I suppose you could say, but that was it. ATILLIO: Well, in my day, of course, you had mostly the first generation… the parents were all immigrants. SPEAKER 1: Mm-hmm.8 ATILLIO: And obviously they tended to live with other people of their own heritage as a street area. The French were all congregated in Plains. And then that was only because I think you tended to stay among the people that you know and you were comfortable with, so to speak, because you had – many parents spoke only their ethnic language. My grandmother could speak a little English, but not much. It was mainly Italian and she had been in this country for many years. She was 99 and a half and still speaking Italian. And if you go down to, down on the hill, there'll be older people that are still speaking French all the time. So it was just – it isn't like today where everybody's just spread out and has gone everywhere. You tended to stay among the people that you knew and have been and so forth. SPEAKER 1: Is there a – a still… ATILLIO: Some of the old timers, but some of the old ones, yes. And my wife delivers communion to elderly in [unintelligible - 00:14:37] so forth, and some of them only speak Italian – prays in Italian so that she could say the prayers with them. And that was so they knew what to [unintelligible - 00:14:46], not too much. SPEAKER 1: And did your parents –? ATILLIO: Yes, but not always no. No, no – mainly with them it was English. But obviously they knew Italian very well because they were born in Italy and came to this country. But in the home and most of the time, 90 percent of the time, they were speaking English. If they visited other people, they would speak Italian to them depending on, you know, who they were. Those days a lot of the people, the people are a lot more comfortable with their native language. So they – there's not too many of those. SPEAKER 1: Italians? ATILLIO: No, no, no. SPEAKER 1: English?9 ATILLIO: We spoke English all the time. But they never spoke Italian in the house to us. Well, they tried to teach us Italian, but Mother bought books and we took lessons and things of that nature but… ROBERT: Yes, I think we – I think my folks expressed that with us certainly and you know, we would watch very much of, a factor. Yes. ROBERT: Well, I'd set an example I suppose and just seemed more of a natural fit for me than any other … ATILLIO: Oh, there was really no good reason for it. After I graduated from Holy Cross, I went into the service. And when I get out of the service, I didn't really know what I wanted to do and law school. You know I said not like being [unintelligible - 00:16:21], so I went to law school. It was that simple. SPEAKER 1: Mm-hmm. ATILLIO: Oh. SPEAKER 1: Mentor? ATILLIO: No, because I didn't even know any lawyers in those days. I didn't know one, graduated from law school and started working. SPEAKER 1: That's pretty courageous, I think. ATILLIO: It's been a good life, I've enjoyed it. SPEAKER 1: Mm-hmm. ATILLIO: Yes. [Angst] instead of leaders, there's no question about that from the way I used to practice, but it's enjoyable. I think when he was in college, he indicated that he wanted to become a lawyer also and I do law schools. I have a daughter who's an attorney. She graduated from [unintelligible - 00:17:09] in nursing and she practiced nursing for several years, but then decided she wanted to go to Arlington and [unintelligible - 00:17:24] John was in Bentley and Christina's wished to stay. All gone to school, but so when you talk about education, yes, we felt it was an… SPEAKER 1: You're the first Italian in Leominster and Fitchburg to graduate from law school?10 ATILLIO: No, oh no. No, there was a – in Leominster there was a Gene Oliver, he was the – when I started he was helping [unintelligible - 00:17:53] and then he was probably in his sixties then. Johnsberg, Paul San Clementi, a number of different Italians as attorneys – many, many more so since then, but they're all over the place now. SPEAKER 1: Mm-hmm. ATILLIO: Hmm, you know… SPEAKER 1: What were Sundays like growing up? ROBERT: Some days, everyone was around. It was a family day, you know, we'd usually go to, have a big lunch at home. At times we'd have relatives that would visit or we would go there, maybe – I'm guessing maybe once a month or something. But it was a time that we'd spent at home really. That was my recollection. We could play outside, but it was more of a family day, to be honest. That's what I remember. SPEAKER 1: What are Sundays like? ROBERT: Sundays are a day to relax, you know. You go to church in the morning probably… Well, we don't do that as much. My wife Priscilla and I will spend the day together, because work's in Boston and we don't see each other until, you know, seven, eight o'clock at night usually. And Saturdays, I typically work for at least half the day. So, Sunday we'll probably spend some time together or maybe take a ride or… My Uncle Ed was a fellow who was married to my Aunt Margaret; he had been a city councilor. And I think I always knew growing up that politics would be an interesting thing, like the fun thing to do. I always thought that that would be something I would try, be something I could do on my own so, I decided to run for the Leominster city council. It was a [unintelligible - 00:19:47] after I got out of law school, I graduated in '83 and I, city council in I guess it was '84 because I was elected on the city council. It wasn't really after I got out of 11 law school that I ran for office. And then state representative in Leominster, Angelo [Pacuzzi] passed away. He had been there for, passed away. It was an election year and I decided to run with a number of other politicians, and I was lucky enough to – we have the senate seat opened up and I ran for that too, so that's how it… SPEAKER 1: Um… ROBERT: I think that when Angelo Pacuzzi passed away, my Uncle Ed might have said to me "Gee, you should think about that." And I had to do it, you know. And he was, he was very helpful to me, I couldn't have done it without him. He had been a reporter at Leominster years earlier and he always enjoyed politics too. And he actually helped Angelo Pacuzi when he ran for the seat, you know 15 or 17 years earlier. And there was another guy by the name of [Chockie Antonucci], who was a firefighter, retired firefighter in town. I mean, Chock and Ed, you know, they really helped me out a lot. I never raced – they were actually involved in both of them. They were involved in the city council race, the state representative race and then the senate race; they were great, you know. SPEAKER 1: Mm-hmm. ROBERT: I think so. I mean, I think that the ethnic factor certainly helped in Leominster, no question because, as my dad said there are it's a big [unintelligible - 00:21:22], and I think that that is a – from a politician's standpoint, the ethnic vote is still important and people, particularly those who are older, are certainly willing to consider someone of their heritage. Ethnic factor is a big thing, sure, even today. ATILLIO: I remember the incidents and so forth with all the happenings, yes. We were in Leominster at the time so, you know, we didn't take that much interest, as they would in Fitchburg. SPEAKER 1: Mm-hmm.12 ATILLIO: But in those days, he mentioned Chock Antonucci and Buck became a fireman. And a big party down there, because I am going on the, into the fire department; there weren't many around even beforehand or something like that, and so this department had a number of Italians. As I say it today, nobody looks at those things anymore. And I think it's for the better, obviously, because it shouldn't make any difference who you are; you know, as long as you are qualified, you should be in these positions. But again in those days, there were close-knit groups than there are today. SPEAKER 1: Mm-hmm. What does it mean to you to be Italian? ROBERT: I had my identity. You know, it's a connection by, you know, cousins and, you know, part of your identity. SPEAKER 1: Mm-hmm. ROBERT: You know, special thing, it is. And it's something you can, well, like I think I would want my children to appreciate. Oh I think you, you learn as you get older that there are people that share a different background with you and you come to appreciate [unintelligible - 00:23:10] that too. And as a legislator, you travel around a bit, you meet a lot of different people from – that's a – so you begin to, I think you appreciate the differences in people, too, that you know otherwise; it gives you a lot of perspective. SPEAKER 1: Now… ROBERT: Actually my wife is half Italian. SPEAKER 1: Is she? ROBERT: Yes, her grandparent – Boston, believe it or not, they were protestants. Her grandparents were Protestants when they came over. I think, Boston – the community in Boston were very supportive of grandparents. I imagine at some point they were Catholic in Italy, but that's just the way it was. And her grandfather was an Italian lawyer in Boston, and she's very proud of that.13 SPEAKER 1: Mm-hmm. ROBERT: And she's an attorney too. SPEAKER 1: Oh, not moving back to Leominster? ROBERT: Well, I think that being in politics – well, no really. Because when I graduated from law school, it was my intention to come back and work with my dad. So I intended on living here, but now being in politics and serving this area, Leominster, I expect that I'll continue to live in Leominster or the surrounding communities. SPEAKER 1: Mm-hmm. ROBERT: Or one of the surrounding communities, sure. SPEAKER 1: I'd like to continue with… ATILLIO: Leominster, of course, has grown considerably. When I was in high school, there were only about 17,000 people in town. I remember one brochure describing it as a semi-agrarian community. We still had a lot of farms though, yes. Entire outlying areas were all farms here. SPEAKER 1: Uh-huh. ATILLIO: But now 30,000 people now. So the city has grown tremendously; there's no question about that. And the law profession, when I – so 17 lawyers in town and it must be 50 now anyway, tremendous increase in the number of attorneys all over the place now. And the law profession itself has changed. In those days, [aces and] things of that nature, now the actual in case that we take up 10 percent of the law work. You have so many more fields that have opened up. Environmental issue… SPEAKER 1: How is Leominster changed in just the period of time that, you know, you've grown up here and now as far as ethnic composition or is it – does it still have a hometown feel to it? ROBERT: You know that depends on who you ask. If you ask my wife, she'd tell you that it looks like something out of the '50s, you know. But I think it's changed quite a bit. You know, as my dad said, it's 14 really grown. And that I've, you know, come back to practice in the last 17 years or so, it's grown dramatically. I think that you've got many, many people coming from outside the city to live here and work because of its location on route two. And you got many of the developments that were built up on the farms and the old ski area here in town. They tend to be high-priced homes, at least as this area had known the housing scale. And you've got many people coming who didn't grow up here, who really had no connection to Leominster. And that's true, in fact, of the whole area here, the system migration west and because people are looking for affordable housing. Leominster's changed considerably. You know, I still think of it obviously as home. But it's a much busier place. I mean, you can't drive downtown on Saturday without waiting in traffic 10, 15 minutes. Friday afternoons as well, it gets awfully busy – sign of the times. SPEAKER 1: Now I wish [unintelligible - 00:27:24], did you have Italians coming in to be serviced or was it about… ATILLIO: No, not here. I never – quite frankly, we relied on the Italian community for my livelihood. I'm more – Italians, I think the one reason for that might be that my mother and father came from Fitch – Leominster people. SPEAKER 1: Mm-hmm. ATILLIO: So and at the time that I was starting, Jimmy Oliver was representing all the Italian people in town and John [unintelligible - 00:28:05] was. And they got the bulk of the Italian trade, so to speak. So it was just regular people, all kinds coming in to different things. The last 25 years or so, I haven't been to court in 20 years now because all I do is mortgage work for banks and probate work for those in the States and things of that nature, so that that in itself is literally with me. Like I said before, he handles far more different things than I ever did. And obviously it won't, 15 well, because I'm reaching the end of the trail here; I've been around 45 years now. But as I say with my work, with doing just mortgage work for banks and things like that, I handled dozens of closings for residential houses and lawns, shopping malls, the whole [unintelligible - 00:29:10] people needed. SPEAKER 1: Oh and initially when you began – I guess this is progress, all that noise outside, right? Anyway, when you first began business, how did people pay for your services? ATILLIO: Well, I was never one to get paid up front, because I knew a lot of the people didn't have a lot of money. And I never lost a lot. I mean I – some bills have gone sour but I never regretted that – I never had a real problem with regard to it. SPEAKER 1: Mm-hmm. ATILLIO: But it's interesting, you've just indicated that, the noise of the traffic outside. Well, when I started, we didn't have I-190 or any other highways. And all the traffic used to come right through town here. Everybody going from Worcester up to New Hampshire or through this entire area, they all used Route 12. And Route 12 goes right through the center of town here. SPEAKER 1: Mm-hmm. ATILLIO: And you got the traffic light there and you got the traffic light there. And it was amazing, even in those days, the number of trucks that you had. And everyone of them was stopping here and I started out across the street there. And – well I had an office at [unintelligible - 00:30:37] at 39 Main Street. And [unintelligible - 00:30:42] time you have the window opened and it was just trucks, trucks, trucks. And they stop for the lights and they rev the motors and so forth, so you had to close the windows [unintelligible - 00:30:52] try and do anything. So this is nothing compared to what it used to be like. SPEAKER 1: Did you begin by yourself?16 ATILLIO: No, I started next door in this building over here with Isidore Sullivan. SPEAKER 1: Mm-hmm. ATILLIO: And I was with him for five years and then I went, branched off on my own. Went across… SPEAKER 1: What's it like working with your son? ATILLIO: It's good, it's very good. I've enjoyed it. I've enjoyed it. We don't have any problems. ROBERT: No. ATILLIO: We understand each other. We ask each other for advice and opinions and so forth. ROBERT: Mm-hmm. ATILLIO: And I think the main thing is that it's, you know, we trust each other. ROBERT: Mm-hmm. ATILLIO: So that when we ask a question, we're getting a truthful answer, you know for us, in our circumstances and so forth. So that…no, I've enjoyed having him with me tremendously. I don't know what I would have done if he hadn't come here, because I wouldn't have lasted this long, I'm sure of that. ROBERT: And it's been good, it's been very good. If my dad hadn't been an attorney, I don't know what I would have done too. But it's good, you know. I keep telling him that he can retire anytime he wants, although like I secretly don't want him to go. But no, it's been very good, you know. It's been a comfortable place to work. SPEAKER 1: Mm-hmm. ROBERT: You know, I've never really thought of not doing this. The political job has enabled me to do other things, but still allowed me to stay here. And you know, I never thought of going someplace else, you know. It's a very comfortable place and, you know, we know each other obviously and… good, it's been good; I'm glad.17 SPEAKER 1: What happens when he retires? ROBERT: I don't know. [Laughter] He promised me… ATILLIO: I won't be far away. ROBERT: He promised me he won't. So, I don't know. I don't know what I –honest to God, I really haven't thought about it. SPEAKER 1: Mm-hmm. ROBERT: And I keep telling him that, you know, whatever he wants, that's okay. He can do that. But I think my dad, this is like his, it's part of his work, but it's kind of his hobby too, I think really, you know. You know, I like to go fishing and stuff; he doesn't fish. So I think this is…I hope they say I'm honest, you know. I was sensitive to their situation. I guess that's what I would hope they would – I think education seems to have become the real big issue today, at least as I've been there. It's just really grown, you know, both in terms of prominence, in terms of the money that we've committed to it. It really is that the issue people seem to care most about fall pretty close to the other thing by healthcare. That's how it changed a lot. People tend to come to us for just about everything; you'd be surprised. The calls that we get from people that are having a problem with the Registry of Motor Vehicles or the Department of Social Services or traffic light or – you'd be amazed with some of the calls we get. And sometimes if they won't find me, they'll call my parent's house, you know, looking for me. They'd call like late, in the middle of the night sometimes, yes. ATILLIO: Yes, quarter to four the other day. ROBERT: Yes. SPEAKER 1: Quarter to four? AM? ROBERT: In the morning. ATILLIO: In the morning. ROBERT: Yes.18 SPEAKER 1: What happened? They can't wait or something? ATILLIO: We got to talk to the senator. [Laughter] SPEAKER 1: But not at that time. ROBERT: I think my mother hung up on them, which is pretty unusual for my mother to hang up on anybody but… ATILLIO: No, she said, "Call the office in the morning, not now." ROBERT: Ah, right. ATILLIO: You realize what time it is? My wife is a much nicer person than I am. [Laughter] ROBERT: I was friendly with Paul. I always liked him. He had been a legislator for a long time. We have a number of mutual friends, so I didn't endorse him when he ran as a Democrat. SPEAKER 1: Okay. ROBERT: He really – but I didn't endorse the Democrat either, who's running against him last time. You know, I think that on Beacon Hill, a lot of the partisan stuff is put aside most of the time. SPEAKER 1: Mm-hmm. ROBERT: When the governor takes a position, very often it's partisan with the speaker or the senate president, but for the average person out there, you know, I think that you've got to have your eyes open and just kind of do what you think is the right thing and not so much what the political thing is, or what the partisan thing to do is. I think people don't really care about that a lot. SPEAKER 1: Mm-hmm. ROBERT: So I didn't have a hard time working with Paul Cellucci or Bill Weld or James Swift. I got along well with Mike Dukakis too. It didn't really matter who the governor was, or the party so much, I don't think. Once they ran, you know. SPEAKER 1: Mm-hmm. ROBERT: I mean you got to work with people. SPEAKER 1: So do you ever reflect on…19 ROBERT: Oh yes. SPEAKER 1: Where you are now? ROBERT: Sure, yes. I'm sure for them it was a real – I'm very lucky, you know. I know that. We were brought up, you know, our parents were there and they gave us a great education. We had a great family life, there was a lot of love there and that made all the difference. We all went to good schools. We had advantages that my grandparents never had, you know, on either side of the family, in terms of education and the ability to provide for ourselves. SPEAKER 1: Mm-hmm. ROBERT: For most of us, I think it really hasn't been a struggle. And that's, you know, that's a credit to my parents and my grandparents, to set out and establish a home someplace we don't know anyone or maybe they don't even speak the language. People wouldn't think of doing that, but back then it was fairly commonplace with [unintelligible - 00:37:36]. SPEAKER 1: That… ATILLIO: No. SPEAKER 1: That – you know… ROBERT: No, I don't – you know – I don't know. I… ATILLIO: No, that's all right. Marie married… ROBERT: Right. ATILLIO: Someone with no faith. An extremely, extremely good man, don't misunderstand me. But I mean he's not – she's happy and she has beautiful children. SPEAKER 1: Mm-hmm. ATILLIO: So… in those days my parents were – well, probably would have been shocked by it, but I mean it's –we're not today. I think one of the big difference is that, is the outside the religious aspect of it, but my graduating class at Holy Cross in 1951, 90 percent of the fellows in that class went into the service – ninety percent. Now I 20 think that's an extremely high percentage. And also that you had handicapped people in the class that were physically unable to go into the service and things like that, or the number of fellows that went into the seminary and so forth. Today, I think you have some patriotism around because of that September 11 incident, but people just don't look at it the same way today as they did. [Unintelligible - 00:38:55] Canada to avoid going into the service, whereas at the draft, they're doing the Vietnam War where you have any number of people that were – there are a lot of changes in the world, there's no question about that. SPEAKER 1: Mm-hmm [unintelligible - 00:39:09] know? ROBERT: Fortunately I am. SPEAKER 1: And you? ROBERT: I think you've covered it pretty well. SPEAKER 1: [Continuation] of the interview, the senator had to leave and I have just one more question for Atillio and that is, what does it mean to be an Italian? ATILLIO: Oh gosh, what's it mean? When you talk about Italian people, the first thing that comes for me is the warmth. It comes from within the people, from within. I think they generally love other people – most definitely strong believers in the family. And Italian mothers, don't cross them or their children because no telling what would happen. There is a great love of the children in Italian families. There's strong family feelings; I grew up with strong family feelings. A week, it was – over any great period of time when we didn't see our grandparents. Fortunately that was just on my mother's side because my father – I'm just happy, I enjoy it. I [unintelligible - 00:40:31] for life, their little [unintelligible - 00:40:34] Italian wedding, you would have fun. There's no question about that. Like to party, they like to eat and drink. And they're the warm, warm people, and I've enjoyed it.21 SPEAKER 1: What for your children? ATILLIO: Well, I hope that my wife and I have gotten along extremely well. And we've lived our years together, now we'll be in July and we've had six children and happy. I would hope that they would have the same happiness that we had, but as I say, unfortunately it's a different world out there. We intended to have as many children as the good Lord sent us and he sent us six. And we've been very happy with that, but I think the – I have two daughters that have children, most of them today and been running around that everybody does today, just the frantic pace out there now, that fortunately most of us did – everybody wants and all the new cars and so, they're cheating themselves in some form, but that's their decision and they do what they have to do. My wife didn't work; when the children were older, she used to help me out in the office and so forth. But it was the same with my brother, his wife worked with the children at home. She took care of the home and – because when I was sick, my wife took care of me, and I… SPEAKER 1: To take care of each other? ATILLIO: Yes, yes. Take care of each other and take care of your family. And that was the important thing. That's about it. Oh yes, I think you've covered everything. I'm sure I'll think of a thousand things after you're gone, but… SPEAKER 1: You can certainly call. ATILLIO: But, no I'm a – as I say, as far as – I've been very happy being Italian. I've grown up with a lot of wonderful people and workers. Kevin, my cousins, they are the Ballerin sisters; they're both doctors so on, so forth. Their parents worked extremely hard [unintelligible - 00:42:49], and then she had the bakery there. They get up at [three] [unintelligible - 00:42:53], taken several trips to Italy now, and they've been friendly to us, always been warm and…22 SPEAKER 1: Your ancestral village? ATILLIO: Oh, yes, as a matter of fact last fall. SPEAKER 1: Last fall? ATILLIO: Last fall we were there. With the trip to the lakes where [unintelligible - 00:43:11] in Italy and then we went to the house of my wife, my mother was born in, in Revine Lago. And that's a swirl of mountains there. They lived in what they call 'the castle.' It was a castle [unintelligible - 00:43:29] in the center of the town – that lives there. Seventeen hundred years old. SPEAKER 1: Mm-hmm. ATILLIO: You know, last fall. My wife and I have been there before, but this is with the rest of the family. SPEAKER 1: Did you ever meet any of your cousins? ATILLIO: Oh yes. SPEAKER 1: Yes? ATILLIO: Yes, I've met many of them. Very hospitable to us when we went there last fall and so forth, having the – and they've come here and they stayed at my mother's house and… SPEAKER 1: And [unintelligible - 00:44:04] speaking, how were they different as far as lifestyle? ATILLIO: Well, I think the only difference is they don't go to the malls like we do all the time, because it's not in the large cities. They're working, they have decent jobs – well, some of them have done very well for themselves and all well dressed and they all appear to eat well – even, I'm sure that if you go up to New Hampshire from here, the people in some of those small towns lived differently than we do here in Leominster. SPEAKER 1: Mm-hmm, interesting. ATILLIO: That's all. SPEAKER 1: Well, okay, well, I thank you very much./AT/ee

Issue 56.2 of the Review for Religious, March/April 1997. ; for religious C}ar~s6an Heritages and Contemporary L~v~r~g MARCH-APRIL 1997 ¯ VOLUME 56 ° NUMBER 2 Review for Relig4ous is a forum for shared reflection on the lived experience of all who 3~nd that the church's rich heritages of spffituality support their personal and apostolic Christian lives. The articles in tbe journal are meant to be informative, practical, or inspirational, written front a theological or spiritual or sometimes canonical point of view. Review for Religious (1SSN 0034-639X) is published bi-monthly at Saint Louis Universit3., by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard . St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: I~OI~PI~MA@SLU.H)U Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Cauonical Counsel department: Elizabeth McDonough OP 1150 Cedar Cove Road ¯ Henderson, NC 27536 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©~997 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 aud/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This per,nission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ligious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer sJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David'Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living MARCH-APRIL 1997 * VoLuME56 ¯ N~3MBER2 contents 118 132 143 communion and community: a symposium Communion: Divine Life Enlarging Our Desires David L. Fleming SJ explores the implications of communion for the spirituality and mission of consecrated life. Communion in Community: Some Hopeful Understandings Theresa Galvan CND proposes some ideas about and suggestions for the enfleshing of communion in the community life of today's religious. Community and Prophetic Witness Anne Munley IHM calls the religious community to understand the world in which we live in order to challenge the status quo and imagine and announce an alternative future. 156 lenten reflections John Cassian on Asceticism Kenneth C. Russell examines Cassian's teachings on asceticism and finds a therapeutic tool to recondition, under grace, the reaction of body and mind so that all our actions will be in harmony with our intentions to love God and neighbor and ourselves. Review for Religious " 169 Contemplating the Crucified: A Woman's Reflection Laurie Cassidy makes use of one woman's experience to raise the question of how other women's experience of contemplating the Crucified can offer new ways to image God's redemptive work in Jesus. 182 The Waters of Vaucluse Dennis J. Billy CSSR relates how the pool of Vaucluse not only inspires wonder by its natural beauty, but also reminds us of the centrality of prayer and of the urgency of calming the raging passion of life's inner demons. 187 report U.S. Hispanic Catholics: Trends and Works 1996 Kenneth G. Davis OFMConv and Eduardo C. Fernfindez SJ present a panoramic of the year's events within the U.S. Hispanic Catholic community. departments 116 Prisms 207 Canonical Counsel: Apostolic Institutes 212 Book Reviews 145--- Marcb-Aln'il 1996 prisms A crucifix as a symbol of God's love speaks out a richer and deeper meaning than all the learned and devotional treatises of theologians and mys-tics. We spend the special liturgical seas6n of Lent allow-ing the crucified Jesus to touch our lives more closely and to call us to realize a similar willingness to love with all our mind, with all our heart, with all our strength, and with our whole soul. One of the great wonderments of our Christian Lenten season is the gift to see God in a wholly new way. Philip boldly proposes to Jesus: "Show us the Father and that will be enough for us." And Jesus even more boldly responds to Philip's request that "whoever has .seen me has seen the Father" (Jn 14:8-9). As we look upon the face of the crucified One, we see a face of God never imaged by philosophers. In reasoning to a God, we find ourselves caught in a morass of concepts about an all-powerful Being, an impassible Being, a Being far removed from the limitations of our time and space. Even theologians struggle to hold intact Jesus, the Word made flesh, from his conception to his death and resurrection, through all his experiences of loving, being tempted, learning, enjoying, feeling abandoned, suffer-ing, and dying. But, in looking at a crucifix, we rise above all the somersaults the human mind has to make. We look up and see simply the face of God waiting and loving us with a suffering and compassionate love. Jesus shows us God looking with love and distress upon so much.of our inhumane behavior to one another. He says, "Forgive, they do not know what they are doing." Review for Religious Through Jesus we see a God who has great desires expressed as "I thirst"--a God who hungers and thirsts for divine justice to per-meate our human dealings within families, in workplaces, between nations, so allowing God's glory to shine through. The crucified Jesus helps us to come forward fearlessly before God and plead "Remember me"--for the good that we have done or tried to do, for the pardon that we need, just for the gaze of God's attention. The crucifix allows us to glimpse the face of God's concern, try-ing to provide support and comfort to all of us Marys and Johns in the midst of our most empty and desolate moments. This is a God who empties Self in each of the gifts presented to us. As we celebrate this year of our millennium preparations with its dedication to Jesus, Lent's preparatory season for the paschal time provides us with the opportunity to grasp anew the wonder of our Christian understanding of God. Who is this God who has called us into a familial relationship, sharing the very divine life, making us truly brothers and sisters to one another? Who is this God who, waiting patiently in weakness for our love response, gives us further signs of love,~ each a plea for our attention? Who is this God who labors with us, sometimes the potter, at other times the alert assistant to our own creative actions? Perhaps we all need to be surprised again that gazing upon the crucifix gives rich insight into our God. Through Jesus, and even more particularly in his crucifixion, we come to know God in intimate ways--ways "hidden from the learned and the clever" and now revealed to us, "the merest children" (Lk 10:21). To us in our 1997 preparations Jesus says, "Blest are the eyes that see what you see. I tell you, many prophets and kings wished to see what you see but did not see it, and to hear what you hear but did not hear it" (Lk 10:24). David L. Fleming SJ March-Aptql 1996 communi j DAVID L. FLEMING Communion: Divine Life Enlarging Our Desires Communion, community, and common life are themes big enough to involve our whole human world, touching people in every land, in every culture. They are themes small enough to touch us in the local ~eligious community where we live and in the ministries which we do. I believe that, if we take the time to understand communion (com-munio) and make the effort consciously to li;¢e it, we will find that it will clarify and enlarge our identity (who we are as persons and as a group) and enrich our mission (what-ever our ministry in Christ's name). For communion is about life--living a life for God and sharing that life from God with others. In exploring the implications of communion, I pro-. pose these six steps: (1) to examine the word communion; (2) to consider the church context; (3) to zero in on the context of The Consecrated Life; (4) to look at some expe-riences of a communion theology; (5) to examine the meanings of a spirituality of communion; and (6) to ques, tion what it might mean to be agents of communion. The Word Communio Communio, a Latin word, bears the weight of a theo- David L. Fleming SJ, editor of this journal, first presented the content of this article as a part of a symposium on Community and Consecrated Life sponsored by the Jesuit Center for Spiritual Growth at Wernersville, Pennsylvania, in October 1996. The fol-lowing two articles complete the presentations of this symposium. Review for Religious logical emphasis, renewed in our time but ancient in its roots. When a word has an almost technical meaning, we often find it helpful to consider its etymology. Etymology gives us a kind of entrance, but still we must be careful about word derivations. Communio at first might seem to come from the Latin unio, mean-ing "union," and the Latin preposition cure, meaning "with." But etymologists--those people who study language and its develop-ments-- wouldpoint out that. we are not paying attention to the two "m's." Communio appears to derive from the Latin word munus, which means "function," "task," "office," or "duty." With the preposition cure added, we get a word meaning common task, common function, or common responsibility. Etymologically, then, communio presents us with not just togetherness (union), but rather with a stress on the activity of togetherness. Moving from linguistic roots to the history of the word, com-munio was the Latin equivalent for the Greek word koinonia. In the early church three words were descriptive of its existence: kerygma, koinonia, and diakonia. Kerygma is rendered in English as "preach-ing" or "proclamation." When we use the English equivalent, we need to remember that kerygma denotes both the act and the mes-sage- perhaps better caught in our word preaching. In a similar way, diakonia, translated as "service" or "ministry," signifies both the action itself and the kind of service rendered. As we might suspect, koinonia is meant to parallel the usage found in kerygma and diakonia. Koinonia, simply translated as "community," tended to be understood by us only in its substantive reality--an assem-bly, a congregation, a society. Communio, the Latin equivalent of koinonia, especially in its current theological usage, alerts us to focus on the dynamic action of the very forming of a group of people into a "community"as well as the formed group itself. In Latin we may make a distinction between the words communio and communitas which underlines the emphasis we are trying to grasp. Communitas is a word to apply to a certain objective or substantive reality--a group of people who are together, having something in common. Communio, for its part, emphasizes the process or the actual sharing and thus the dynamism or energy ¯ necessary for a community to become and to remain a community. I believe that we can trace back these active meanings of koinonia and communio into two images found in the New Testament. Although we have expression~ of our substantive rela-tionship to God in Christ and to one another in the metaphors of l~larch-April 1997 a building not made by human hands or "my Father's house with many mansions" or a temple built of various materials, the dynamic images of the "vine and branches" in St. John's Gospel and of the "members of the Body" in the writings of St: Paul seem truer to our active living of the Christian life. We know what it means to be growing in our relationship to Jesus and to one another; we also know its setbacks. We know the stresses of being an eye wanting to say to the hand "I do not need you," as Paul reflects in his first letter to the church at Corinth. And yet we have experience of being members of one Body. We have a sense of the here-and-now reality of our relationship to Christ and to God, and we also have the sense of being "on the way" or always "in process." That is communion. The Church Context John Paul II said to the United States bishops in 1987 that "the concept of communion lies 'at the heart of the church's self-understanding.'" The official document of the 1985 Extraordinary Synod, held on the twentieth anniversary of Vatican Council II, says, "The ecclesiology of communion is a central and fundamen-tal concept in the conciliar documents." And the 1993 Directgry for Ecumenism identifies communion as "a key concept which inspired the ecclesiology of the Second Vatican Council and to which recent teaching of the magisterium has given great impor-tance." But we could also discover other opinions about the impor-tance of communion. For example, in The New Dictionary of Catholic Spirituality, under the entry "Church" by Leonard Doohan, we read: "The fact that the faithful can readily identify with People of God, while they have little understanding of~ the theological con-cept communio--even, it has been suggested, 'hidden' in Latin--has given rise to severe criticism. Communio is an important dimension of the Church and has already been used to redraft the document for the Synod on the Laity (1987) and to help in the rethinking of the roles of episcopal conferences (1989), but like the concept 'sacrament of the world' it is hardly ever to gain as widespread use as 'People of God' has and will continue to have." So what has been identified as a tfieological term--communio--has been called "central" to our understanding of church by its supporters, and it has been labeled confusing and abstract by its critics. In The Consecrated Life John Paul II challenges all consecrated Review for Religious people to become true experts of communion and t9 practice the spirituality of communion (§46). He proposes that communities of consecrated life have the particular task of spreading the spir-ituality of communion (§5 I). Both as individuals and as congre- " gations, consecrated persons are called to become "agents of communion." What is a spirituality of communion, what does it mean for us to be expert in it, and how do we go about becoming agents of communion? With such major questions, all dealing with the difficult term communio, we had better consider more closely the context of the apostolic exhortation The Consecrated Life. Communio and The Consecrated Life An important key for me in entering into The Consecrated Life is John Paul's use of the transfiguration passage from Matthew's Gospel. He presents a reading of the Gospel text, but at the same time he tells us that he wants us to use the text as an icon and so to let the visual scene draw us into its reality. The pope calls us to consider the transfiguration icon as the icon of our consecrated lives. The icon brings us Latin-rite Catholics into a world that is not very familiar to us. We are used to our statues, paintings, and stained-glass windows, but for most of us the icon remains a rather cold, stylized picture. I have heard one story about the icon which I find very helpful for giving me an appreciation of this art form. When people feel a call to become a painter of the icon, they seek out a master or mentor who will help in their training: All apprentices iare started in their training in the same way: over and over they keep painting the same subject matter until the master approves. The subject matter for every appren-tice is the gospel scene of the transfiguration. Why do they need to repeat the effort of painting this pa{ticular subject over and over again? The master is judging whether the apprentice is devel-oping "eyes of faith." "Eyes of faith" are necessary to be able to paint an icon as well as to let the icon help us see. For this r~ason, it seems to Both as individuals and as congregations, consecrated persons are called to become "agents of communion." ~Ylarch-ApHl 1997 Fleming ¯ Communion me, Pope John Paul begins our consideration of consecrated life by using the icon of the transfiguration. There is only one way to begin our consideration of consecrated life, and that is: we must begin with "eyes of faith." Icons are described as windows or doors opening out into a divine world; they allow us entrance into God's world. For the Orthodox, they are like a sacrament in that an icon is a grace, a being touched by God, a new sharing in God's life, a moment of communion. The pope d6es not suggest just any icon; he speci-fies the icon of the transfiguration. He provides a verbal content of the icon in citing Matthew 17:1-9. Our focus is on Jesus. By observ-ing the startling change in him--his face bright as the sun, and his clothes white as light--we enter into a world of God's presence shining through the surface of our ordinary everyday experience. We must pay attention to our experience. First of all, we are struck by the experience of "beauty"--the brightness almost hurts our eyes, but we do not want to stop looking. Beauty and wonder and awe--we would like the moment to never end. We are con-scious that we have touched into another world--it is a religious experi~ence. The experience of seeing and hearing and being touched are all so different from ordinary seeing and hearing and touching--and yet those words describe best what our experience is: a seeing, a hearing, and a being touched. Second, although we need a little distance from the event to say this, the experience is "of the whole." Yes, we can focus and let our glance go here or there; we can look intently, almost shut-ting everything else out; we can listen so totally that it seems we are nothing but ears. The experience seems to be so total, so much a whole--and yet in retrospect we realize that we can describe many instances, different moments, within the whole-ness of the experience. We are like the apostle companions who years later still remember so many details from this transfigura-tion experience. Finally, it is when we review and recollect these "instances" that we realize the icon is an occasion of "learning." Our focus-ing, our reflections on our seeing, on our hearing, and on our being touched provide us with insight and understanding. We see relationships, we grasp how everything fits, we feel that we have an "aha!" or a "eureka!" learning time. In such a manner, .in The Consecrated Life the pope enters us into theological reflection, but through the door which must give Review for Religious entrance to all theological development, the door of prayer. Some of our revered theologians--the ones often referred to as "Fathers of the Church"--kept repeating in the early days of the church's theological development that all theology comes from prayer and leads to prayer. John Paul II models this approach in The Consecrated Life. But now let us step away from the document and let a broader experience of our Christian living give us evidence for a communion theology. A Communion Theology Do you remember when you "made" your first Communion? How often have you heard the question or spoken it yourself: "Are you going to Communion?" Perhaps we all know some peo-ple still adjusting to Vatican II changes who find it hard to "receive" Communion from anyone but a priest. What is this Communion that we can "make" or "go to" or "receive"? From our experience we know what we mean by our various verbal ~xpressions, but it is helpful for us to reflect a lit-tle more carefully about comm~znion. Communion, as we use it in terms of "making our first .'. ," or "receiving," or "going to," means the sacrament of the Eucharist, the Body and Blood of Christ under the forms of bread and wine. We often use the fuller expression "holy Communion." We take for granted Jesus truly does give himself as the food and drink of life and that, in eating his body and drinking his blood, 'we are in communion with him in a most real and privileged way. But this food acts like no other food. In our eating the Body and drinking the Blood of Christ, the food does not become a part of us, as we understand our faith, but we are being joined into Christ's life. This is a matter, not so much of us "feeding on Christ," but rather of us (like food) being assimilated through Christ into the divine life. The Jesuit priest Pierre Teilhard de Chardin suggests (in his 1944."Introduction to Christian Life") that we understand our individual "receptions" of Communion not as single, discrete moments of union, but rather as a single lifelong process of our being assimilated into Christ. Our experience is that Communion is a special sacramental moment of union with Christ, of Christ's presence within us. Christ is the one who gives himself in this sacrament, and he waits upon our readiness and availability to receive him. So we cor-rectly speak of "receiving Communion," receiving a gift given. '123 - March-April 1997 Fleming ¯ Communion And in our designation of "holy Communion" we point to the inherent quality of the divine, of God being involved in this unit-ing. As we examine our experience of "going to Communion," we discover that it includes (i) a presence--Christ's "being with" us in a special (sacramental) way; (2) a gifting--the initiative com-ing from Christ or God; and (3) a holiness--the mysterious qual-ity which we identify with God and with divine life being imparted to us or shared with us. But, at the very time of God's activity, Communion demands our being present, our being available, our coming forward--caught up in our expression "making our first Communion." There is no Communion possible for us if we do not give ourselves over to its possibility. The Latin word commu-nit, perhaps more than our English Communion, lays stress on the activity, the dynamism, the energizing within our presence to one another, the uniting, the coming together. Communion in com-mon usage describes the sacrament of Christ's presence for us, but the word in its deeper reality speaks rather of Christ's "being .with" us and his "shaping" us in his image and "forming" us into his Body, the church. Communion effects, that is, causes, a new way of living. Let us enlarge our considerations from holy Communion to holy Eucharist--or what we commonly refer to as the Mass. The center and focus of Christian life is the celebration of the Eucharist. The Eucharist may appear to be a ritual that is repeated over and over again; only the liturgy of the word--prayers and readings--seems to have variation. But the Eucharist is the prayer-action in which we come to join ourselves with Jesus in his total gift of self to the Father's love. The Eucharist is ever new, not so much in the newly cycled readings as in the inclusion of this com-munity (of this very day) in Christ's offering. We pray to God: "Send your Spirit upon these gifts and make them holy. Let them become for us the Body and Blood of Christ." What we call here the Eucharistic action is again a moment of communio--bringing together a group of individuals whom Christ's Spirit overshad-ows as gifts along with the gift of Christ himself. We see how we say that the Eucharist is the continual formation of God's people into the Body of Christ and that the act of receiving Communion is the confirmation of that reality. The original use of the expres-sion "communion of the saints," found in St. Paul's letters, des-ignated that reality--the common sharing of believers in the body of Christ with one another and with God in Christ through the Review for Religious power of the Spirit. So, too, even today the communion of saints signifies the active care and concern of all church members for one another--the church militant (here on earth), the church suffer-ing (those in purgatory), and the church triumphant (those in heaven), in their continuing activity with the Lord. Our consideration of the Eucharist pushes us back one further step in our exploration of this word communio. How do we first find our identity as Christian? In baptism. We present ourselves (probably most of us were presented by our parents and godparents) to an identi-fying of ourselves with Jesus as our savior. Through the waters of baptism we sym-bolize our rebirth, our rising, that follows upon our symbolic dying with Christ. By baptism we enter into a new life, a com-munion with Christ, and we find our-selves members of his Body, the church. And so we now repeat what we talked about earlier: the reality of our new way of living in our active participation in the communion of saints. The 1985 Extraordinary Synod described baptism as the door and foundation of commu-nion. It went on to say that the Eucharist is the source and culmination of the whole Christian life. Receiving Communion, that is, the eucharis-tic Body of Christ, signifies and produces the building up of the ones called Christian into the Body of Christ which is the church. From our experience of the sacrament of the Eucharist, the Mass, and baptism, we might well say that communion--commu-nio-- is not so much an acting, a joining, as it is a person. Clearly, in the Eucharist it is Christ, but Christ actively engaging us with God and with others. In the Mass and in baptism, communion happens in and through thd Spirit. In our Trinitarian theology we say that the bonding of love between Father and Son is so perfect and full that Love is a person, the third person of our tri-une God. How do we image the Spirit? In the Old Testament a favorite image of God's Spirit is ruah, a mighty force or wind or breath. Even in the light of the New Testament, the Spirit still seems to us to .be that kind of dynamism or energy--but with a face. In Jesus and in the Spirit, com~nunio is not an abstract and airy Communio is a gifting from God, through Christ and in the Spirit, that allows us personally to share in the very communion which is God's lif~. ½25- -- March-April 1997 Fleming * Communion notion--just a kind of grouping or union--but a reality we are caught up in, which is personalizing and enlarging and engaging us all at the same time. Communio is a gifting from God, through Christ and in the Spirit, that allows us personally to share in the very communion which is God's life (or should we say "share in the very Communio who is God"?) and which joins us together as God's people and the Body of Christ. A Spirituality of Communion The transfiguration icon, the Gospel text, and our own Christian experience and prayer--all contribute to our under-standing of communio in the context of the document The Consecrated Life. Pope John Paul suggests that praying the myste~ of the transfiguration sheds light in a singularly helpful way upon the vocation of consecrated life. From ancient times we have been blessed with a spiritual tradition which sees in this icon of the transfiguration a link between .people following the call to the contemplative fife and Jesus in his prayer on the mountain. But the pope points out that the active dimension of consecrated life is also included, "for the transfiguration is not only the revelation of Christ's glory, but also a preparation for facing Christ's cross" (§14). It involves both a "going up the mountain" and a "coming down the mountain." What do we mean by the word spirituality? And what is involved in living a spirituality? We use the word spirituality fre-quently today, and I would like to touch upon its two aspects. Spirituality can be described as a Way of understanding and living out our relationship to God, to ourselves, to others, and to our world. For us Christians I would add: "in the light of our fol-lowing Jesus Christ, as revealed to us in the Scriptures and the tra-ditions of the church." That would be our Christian spirituality. Note that it is a way of understanding and living out a relation-ship. Another aspect of spirituality--a further refinement--is to define spirituality as a theological discipline in terms of its being a study of our way of understanding and living out a relationship to God, to ourselves, to others, and to our world. How might we describe a spirituality of communion' in the light of the transfiguration? The scene involves us With Jesus in prayer, transfigured before his disciples (Peter, James, and John) so that his face shone like the sun and his garments became white Review for Religious as light. Then there appeared to them Moses and Elijah talking with him. Ih the midst of Peter's response to all this happening, there came a bright and overshadowing cloud, with a voice declar-ing, "This is my beloved Son, with whom I am well pleased. Listen to him." The Trinitarian life of Father, Son, and Spirit is made mani-fest inthe voice (the Father) and the cloud (the Spirit), all part of the glory shining forth from Jesus' humanity. Peter's response, "It is good for us to be here," contained an expression of gratitude for a gift, still barely realized. In the Father's call to listen to Jesus, to place all their trust in him, to make him the center of their lives, the disciples stood on the threshold of a door leading to a wholly new relationship with God. Through Jesus they were being invited to the intimacy of the interior life of our triune God, a life of communio. For men and women religious who still follow the call of the Father (as the icon emphasizes, the Father's call always precedes the call of Christ in our lives) and accord-ingly follow the call of Jesus, listening is still essential. A spirituality of communion begins, with listening. We listen to the word of God--first in the Scriptures and then, by this light, in all the ways God speaks to us tl]rough the entire universe around us. A spirituality of communion follows the lead of Christ, both in being with him in prayer on the mountain and in following him down the mountain and onto the road to Jerusalem. Prayer and all the other elements that make up our life called conse-crated provide the continuing moments of communio for us, just as they did for Jesus. Jesus in~augurated this new family union--all those ready to "do the will of God." This communio changes human relationships and creates a new type of union, so interac-tively close that it gets described by Jesus in family terms and by the pope in terms of a solidarity. After the gifting of the Spirit at Pentecost, the first followers of Christ, as recorded in the early chapters of the Acts of the Apostles, share in his life completely. This model of communio has inspired many founders and foundresses in their visioning of how a particular group would come together. Moved by the Spirit, Charism is our own particular ingredient effecting and affecting our communion, our personal lives and our lives together. March-April 1997 Fleming ¯ Communion we in consecrated life today find our way of sharing in common a necessary part of our spirituality of communion. Charism is our own particular ingredient effecting and affecting our communion, our personal lives and our lives together. We will be exploring this reality in the other articles of this symposium. Here it is enough to note that charism gives a unique quality or character to communion. Each of the traditional evangelical counsels--chastity, poverty, and obedience--is nuanced by our consciously living a spiritual-ity of communion. Chastity--for us, an undivided heart--is :a reflection of Jesus' choice, but even deeper down, for his life and for ours, chastity is a reflection of the infinite love which links the three Divine Persons--an undivided love. We strive to reflect such a fullness of divine love with what we call "our undivided heart." Poverty, whereby we proclaim that God is our only real treasure, reflects the "emptying" of the incarnate Son, even to death by crucifixion, to become one with us so that we can become rich with his resurrected fullness. But poverty for Jesus and so for us, too, reflects the total gift of self---holding nothing back-- which the three Divine Persons make to one another. Obedience shows the liberating beauty of a dependence modeled on Jesus, whose "meat and drink" is to do the "will of Him who sent me;" but even deeper down, for Jesus and for us, a life-dependence reflecting the loving harmony between the three Divine Persons. As an instance of this harmony, St. Ignatius Loyola in his Spiritual Exercises suggests that as we enter the m~stery of the annunciation we picture the Trinity in conference--seeing the human world as they see it, hearing its cries of joy and sorrow, hope and despair, and then noting their decision setting in motion the salvation project made visible in the obedient incarnation of the Second Person. As we grow in our love of Jesus by imitating him in our choice of the evangelical counsels, we find ourselves growing in our communion with the triune God. The Eucharist remains the central daily act for those living a spirituality of communion. It is in the celebration of the Eucharist that we understand most clearly that communion leads to mis-sion and itself becomes mission. In the transfiguration passage in Luke's Gospel, Jesus is understood to be conversing with Moses and Elijah (symbols summing up the Old Testament, both the Law and the Prophets) about the biblical passage he was to fulfill in Jerusalem. The transfiguration icon, as the pope has reminded Re~iew for Religious us, contains both the "going up the mountain" (prayer) and "com-ing down the mountain" (mission). The "Ire, missa est" (not, "go, the Mass is ended" but "go, there is a sending forth") was in the context of fragments of the consecrated host being brought around to all the churches in Rome--a sending forth to solidify again the communion among all the Christian communities. In such a context, the very Communion of the community is its mission, and in its mission is found communion. Agents of Communion For all those living the consecrated-life vocation, there is the need to explicitly foster a spirituality basic to this way of life--a spirituality of communion. Not only does such a growth begin to be exercised as one gives oneself over to a religious congrega-tion, but the congregation itself needs always to promote its own communion among all its members over cultures and geograph-ical regions and age spans. And the congregation members find themselves involved in ever widening arcs in working with others in ministry, always seeking and providing a support and union in life and in service. By their being continually configured to Christ, consecrated persons join their own prayer and action with a spe-cial intensity to Jesus' own prayer "that all may be one." What impresses me in Peter's response within the transfigu-ration icon, "It is good for us to be here," is the call for all con-secrated people to be "agents of communion." Perhaps in our own day it gives a new intensity to the famous Pauline identity of our common Christian mission as "ambassadors Of reconcilia-tion." How necessary it is to work at and enhance our spiritual-ity of communion! We are to be agents of communion, ambassadors of reconciliation, in a church often divided in strident ways between liberals and conservatives, divided by mistrust between the laity and the hierarchy, and even divided over living our life together, over our prayer and our ministry, as members of one and the same religious congregation. We are to be agents of communion in countries and societies that are torn by racial divi-sion, agents of communion in a Christian church scandalously fractured into so many denominations professing Christ that our missionary effort is weakened, agents of communion in cultures where the many belief and value systems serve only to divide peo-ple. There is only one way to become better agents of commu-l~ larclJ-April 1997 Fleming ¯ Communion nion, and that is to imbibe a spirituality of communion and put it into action. The icon brings home a togetherness in prayer and in action. "It is good for us . " "Good for us" is the attitude and mind-set of people trying to live out a spirituality of communion. Dialogue becomes a way of life for an agent of communion. And so we find ourselves by our very choice of consecrated life with a chosen responsibility to integrate a spirituality of seeking communion with the charismatic spirituality of our own conse-crated lifeform. For all of us, whatever our charism, both con-templative and actively apostolic, are being called to be agents of communion. I want to close these reflections with one striking example of being an agent of communion in dialogue. The story is that of the seven Cistercians martyred in Algeria in 1996. In this journal's November-December 1996 issue, Father Basil Pennington has published an account of these men. I present just one element of the story here. Seven Trappist monks from Our Lady of Atlas monastery in Tibhirine, Algeria, were executed by the GIA (a kind of Islamic freedom fighters group) on 21 May 1996. The prior, Dom Christian, had written a final testament and sent it to his abbot general~some months earlier, with the instruction that it be opened upon his death. The testament includes these words: This is what I shall be able to do, if God wills: immerse my gaze in that of the Father to contemplate with him his chil-dren of Islam as he sees them, all shining with the glory of Christ, fruit of his Passion, filled with the gift of the Spirit, whose secret joy will always be to establish communion and to refashion the likeness in playing with the differences. For this life lost, totally mine and totally theirs, I thank God, who seems to have wished it entirely for the sake of that joy in and in'spite of everything. In this thank-you where, once and for all, all is said about my life, I certainly include you, friends of yesterday and today, and you, 0 my friends of this place, at the side of my mother and my father, my sisters and my brothers and their families--the hundredfold as he had promised! And you, too, my last-minute friend, who would not have known what you were doing; yes, for you too I say this thank-you and this a-dieu--to commend you to the God in whose face I see yours. And may he grant to us to find each other, happy thieves, in Paradise, if it please God, the Father of us both. Amen! Review for Religious In describing the role of agents of communion, the pope's apostolic exhortation had proclaimed, only two months before this 1994 testament was opened, that consecrated persons have "the particular task of spreading the spirituality of communion first of all in their internal life and then in the ecclesial commu-nity, and even beyond its boundaries, by opening or continuing dialogue in charity, especially where today's world is torn apart by ethnic hatred or senseless violence." Consecrated persons are described as"signs that dialogue is always possible and that com-munion can bring differences into harmony." The Trappists laid down their lives in such hope. The pope began his apostolic exhortation with an icon. We have a modern-day icon here in our Trappist martyrs of Algeria. They are incarnate signs--witnesses, in their identity and in their mission--of what communion (communio) is all about. May these two icons Transfiguration and Trappists--lead us to enlarge our desires for our identity and for our mission through a spirituality of communion. Easter Service A tiny spark fumbled to an ordered flame; one candle lit, then once and twice proclaimed by solemn voice. The fire links out ~spread candle to candle widening in hearthy ripple. Expectant eyes glinting and cheeks Rembrandted the community crackles and breathes anew. The voice intones once more: Hope. Hope. Hope. Stephen Eric Smyth FMS March-April 1997 '131 . THERESA GALVAN Communion in Community: Some Hopeful Understandings My task in this symposium on religious life is to reflect on ome attitudes and mentalities, some understandings and agreements, and some practical efforts that must all be oper-ative if communion is to take flesh in a religious community of women or men. My reflections flow from my personal experi-ence, of course, but they include some of the urgency and hope I have felt during my service of province leadership within my own congregation and in my interaction with leadership of other reli-gious institutes of women and men these past eight years. Since the Second Vatican Council, much outstanding theol-ogy, sociology, psychology, philosophy, and spirituality has been made available to women and men religious. Many writers have influenced the movement of religious life in the church and in society. For their gift of clear articulation, I am very grateful; some of my words will echo their wisdom and research. I am grateful also to all the religious I consulted before writing this paper, members of my own and other religious institutes. Their faith-filled experience and insights will also be echoi.ng in my words. Beyond that, my task is quite simple: to draw from my more recent experiences some ideas about and suggestions for the enfleshing of communion in the community life of today's religious. Theresa Galvan CND has served as provincial superior of the U.S.A. province of the Congregation of Notre Dame. Her address is Congregation of Notre Dame; 391 East Marsile Street; Bourbonnais, Illinois 60914. Review for Religious Before talking about attitudes, mentalities, and practical understandings that are necessary if this is to occur, I want to reflect briefly on Jesus' intimacy with his disciples in the upper room just before his death. It could not have been an easy moment. The time of parting had come, a time redolent of both love and betrayal. But Jesus wanted them to remember why they were there, with each other and with him; why they had been called; and to what they must remain faithful. If anything was to give them courage and even joy in the days ahead, it could only be their memory of this time, calling them to the only thing, the only One, that gave meaning to their lives. Their fears, their arro-gance, their doubts were, at least for this moment, being sup-planted by the intimacy of their oneness with him. T.his fire within them would indeed ensure their ultimate fidelity to him. I have said these things to you while still with you; but the Advocate, the Holy Spirit, whom the Father will send in my name will teach you everything and remind you of all I have said to you . Make your home in me as I make mine in you. As a branch cannot bear fruit by itself, but must remain part of the vine, neither can you unless you remain in me . This is my commandment: love one another, as I have loved you. (Jn 14:25-26, 15:3-4, 15:12,JB) The communion of Jesus with his beloved Abba and with the Spirit of Truth, the communion of Jesus with his beloved disciples, is felt and expressed, and is sent forth beyond that uppe~" room. That communion, so fragile and yet so intense, is celebrated, is remembered; it will be tested by the fires of Calvary and all the Calvarys that the disciples and future followers of Jesus will embrace because of their oneness with him, with his mind and heart. If we seek to incarnate--in our community experience as women and men religious--our communion with God in Jesus "Christ, then our starting point must surely be this: the Christ who calls; Christ, whom we follow; Christ, with whom we have cast our lot in the company 6f others similarity called; Christ, whose intense, familiar oneness .with his Father rendered him empty of his divinity through his obedience, his hunger to do his beloved Father's desires "even ufito death"; Christ, who lived and prayed from the depths of his relationship with his Father, who went off alone at times to savor that relationship and to find light and strength for his mission; Christ, who, living always in this Presence, taught the disciples and us, by what he said and how he ~l~arch-April 1997 Galvan ¯ Communion in Community We would do well to look back to our initial commitment and remember its enthusiasm and even extravagance beyond all human reason. lived, to forgive beyond measure, to love unto death, to believe beyond failures, to serve with graciousness, to favor the poor, and to surrender all we have because of love. Before we can sort through our personal attitudes and men-talities and our corporate understandings and agreements (which could once again solidify religious communities, identifying them as models of vibrant communion), it seems to me that we would do well to look back to our initial com-mitment and remember its enthusi-asm and even extravagance beyond all human reason. We need to see, trusting the certitude of our encounters with God since that ini-tial commitment, how Christ has continued to call us. We need to see that in our many responses we have indeed experienced conversions, deepenings of commitment, expan-sions of heart; that we are carried, with no doubt quieter extravagance, to new and deeper levels of self-giving. This is the fire that must remain alive in us if com-munion is to be ignited around us. Webster defines communion as "a sharing; possession in com-mon; an intimate spiritual relationship; a group of people of the same religious faith." Such communion will necessarily spill over in some obvious and tangible ways. It was the experience of the early Christians as they came together for the Eucharist and com-mon prayers and for the purpose of caring for the poor among them. The incarnation of communion in community is indeed both witness and mission. This enfleshing of communion is also a personal need if one's personal communion with Christ and his mission is to remain alive, vibrant, and missionary. The recent apostolic exhortation Vita consecrata (§46) reminds us that "con-secrated persons are called to be true experts of communion and to practice .a 'spirituality of communion' as witnesses and.archi-tects of the plan of unity which is the crowning point of human history in God's design." It is obvious, I think, that communion and community are critically central to our call, commitment, and mission as conse-crated religious in today's world and church. Yet the meaning and Revieu, for Religious the living of community have become major areas of difference for today's religious. Community life has certainly gone through major deconstruction in the past thirty years. Some of it has been necessary, but some of it may be detrimental to our vowed iden-tity, our corporate focus and mission, and our prophetic witness. I want to mention some of the recurring difficulties in com-munity life for today's religious. (Many of them have already been highlighted in the research study by Nygren and Ukeritis on the Future of Religious Orders in the United States.I): ¯ Individualism and the absence of a clear corporate plan of action for mission in some congregations have increased the sense of isolation, of separation, and even of meaning-lessness that contrasts sharply with the members' original expectations. ¯ Some religious have taken on lifestyles of materialism, consumerism, and geographic settledness and have embraced a comfortableness which deadens the missionary spirit, that is, the unencumbered freedom to, go beyond oneself in communion with the poor Christ and'with other people. ¯ Our very ministries have become, for some, overinvolve-ment with the work force to the exclusion of sharing in community responsibilities, being accountable to others in the community, and offering the supportive presence that builds +ommunion. Consequently, personal contemplative communion with God is seriously affected; and community prayer and faith sharing, meals and celebrations together, and other rich human interactions of persons who have responded to a common call are denied the group. ¯ The breakdown of some of a congregation's legitimate leadership structures regarding mission and consecrated commitment has.led to situations of fending for oneself, ~ doing one's own thing, and losing the larger congregational vision, perhaps losing even religious obedience's interior sense of self-giving. ¯ Self-care and personal growth, necessary as these are, have led some to turn in on themselves or to set out on a futile search for the "perfect" community in which there is no room for the sick of mind, body, or spirit. ¯ The Eucharist, for some, has become aSunday-only or occasional event at best, not from legitimate inability to be present, but as a reaction to current church teaching and practice. This way of acting has seriously affected the very heart of Christian communion and religious community life. March-Ap~q11997 Galvan ¯ Communion in Community ¯ Some have simply given up and wait out their~years, claim-ing their own personal fidelity as the extent of their efforts, thus depriving the larger community of their piece of truth, their experience, their graced spiritual wisdom. I believe that there is a hunger in us for communion--with God, with one another, with the church, with our brothers and sis-ters in the wider world. What is keeping us, at least some of us, from entering and living more fully this communion? We must begin to look honestly at some necessary shifts of attitudes, and not only of internal mind-sets, but also their expres-sion in our external manner of being and acting. These shifts must occur if religious community life is to reflect the commu-nion of hearts and minds that single-hearted love of God makes possible, communion that witnesses to the mind of Christ, sup-ports commitment, gives witness to the possibility of selfless love in a hurting world, and urges religious to a greater fidelity to mission. We must not forget that attitudes--those inner dispositions which express themselves outwardly--will not change by external force or coercion. Inner movements toward something more spring generally from the knowledge of being loved and the desire to reciprocate love. Vita consecrata urges us not to lose sight of the fact that the purpose of our lives and commitment is a passionate love for God that finds its expression in communion and a mis-sionary spirit. It is in this inner fire that worthy attitudes are formed and refined. It would seem that some of that fire smolders and is in need of stoking. It seems to me, then, that we need to move: FROM a deadening satisfaction in living community life in the most minimal fashion, leaving each member undisturbed by community expectations and thus neutralizing any engaged commitment, TO living again with the fire of one's initial religious com-mitment (but as it has penetrated deeper in the ensuing years) and daring to dialogue with one another around what is most central to our consecrated, identity and mission. FROM an individualism in community which emotionally and actually isolates us from one another and renders us the sole directors of our individual lives and actions TO an interdependence whereby we are willing to assume influential responsibility for the common good and to let the course of our life be influenced by those with whom we have cast our lot. Review for Religqous FROM a privatized personal prayer that attempts to control the voice, of God, whether speaking to us directly or through events and persons, TO a contemplative prayer which, though taking place in the solitude of ourself with God, includes a desire to hear from the greater communion and by it to be moved beyond ourself. ¯ FROM a paralyzing fixation with former styles of commu-nity life (whether hankering for their seeming assurances and predictabilities or decrying some very real distortions and abuses) TO a healthy retaining of what was good and a letting go of the rest. FROM a lifestyle which reflects a consumerism and mate-rialism based on first-world influences TO an authentically simple lifestyle which mirrors both our single-hearted attachment to Christ and a desire to share both personal and community goods with the larger world. FROM an excessive professional busyness that is destructive of both our personal relationship with God and our com-munity life ¯ TO an active and growing effort to build community by living together in faith our vowed identity, our prayer, and our mission. FROM a "closed" self-righteousness that categorizes indi-viduals, groups, and institutions as unenlightened or out-dated, too liberal or too conservative, and so forth, TO a humble receptivity in dialogue, reconciliation, and bridge building. FROM a posture of strength or power (personal or insti-tutional) stemming from education, academic eminence, or religious profession TO being faith sharers, discerners, and mutually both teach-ers and learners--in solidarity rather than by privileged separateness. FROM an entrenchment in or a preference for "comforts" that are coincident with present-day chaos regarding con-secrated identity TO an acknowledgment that we resist some of the lights we have and then to a greater receptiveness regarding con-version, change, and communion.2 FROM unreflective rejection of some legitimate mediations solely because of the source (church officials, religious lead-ership, private suggestions, and so forth) '-13-7- ~lCarch-April 1997 Galvan * Communion in Community TO an informed and loving critique or reception of the mediation after we have listened and discerned carefully, willing to be moved towards God's desires for us, whatever the channel of communication. FROM a movement away from the cross and its part in the paschal journey TO an embracing of its mystery along with Christ, in the light of who we are and are called to be. FROM a temptation to discouragement in the face of the realities of membership and mission TO a deep trust in God, who has called us to this conse-crated way of life. Attitudinal shifts ordinarily do not happen abruptly. Although God's grace, as we know, sometimes moves us quicHy out of our narrow fears and selfishness, ordinarily shifts in attitudes and mentalities happen slowly, even imperceptibly. My sense is that most often we find ourselves struggling with the subtle and not-so- subtle forces at war within us as we genuinely try to remain poised, with an interior honesty and transparency, to discern God's great and holy desires for us. My experiences these past few years as provincial leave me hopeful. Although I have observed and experienced many of the negative trends cited in the study by Nygren and Ukeritis on the Future of Religious Orders in the United States, I believe that a certain reversal is occurring in some of the trends cited in that study. For example, I am hearing that a growing number of reli-gi. ous are dissatisfied with the individualism that has taken hold of too many in our communities. At more and more congregational meetings, I am hearing of deliberate movement toward a corpo-rate focus and a common vision for mission. Members are being called to participate in rec.laiming their common vision. Such chfinge will demand a letting go of one's independence. It will mean a return to communion with the larger community as the group walks in fidelity to its call and mission in the church and society. It will mean that one is ready to be sent," in the name of the community, in the vision of the community, and in the mission of the church. A call for personal responsibility is implied. The demands and risks of accountability are obvious, but for many they are welcome. Above all, an expressed desire to know and companion Christ poor, chaste, and obedient in his embrace of the mission given him by his beloved Abba continues to be a hunger Review for Religious and the great drawing force for communion in religious life; Ongoing dialogue as believers with a common commitment in the face of the mystery of this call, a dialogue of trust in our own and others' integrity, a dialogue of respect for the movements of the Spirit at work in ourselves and others, a dialogue in an atmo-sphere where one can speak one's personal truth in freedom, acceptance, and love, is of course imperative if what seem to be shifting attitudes and trends are to take root. Yet dialogue, nec-essary as it is, cannot of itself effect the desired end. Each mem-ber of the community must become engaged in what Vita consecrata refers to as a "spirituality of commu-nion" in a world looking for meaning. VChat, then, might be some basic understand-ings and some concrete things a community must agree on if communion--that union of minds and hearts around Christ and his mission--is to be enfleshed, incarnated, made visible among, in, and through them? First, I think that the community must desire to be a place where the members can continue to respond to their call to be with and follow Christ, the poor, chaste, and obedient One. From this desire in each member of the community, the basic under-standings and concrete ways of living that desire will take shape. This implies an atmosphere, the availability of unmistakable spaces where that intimate, personal solitude with God can be experi-enced and deepened. It implies an atmosphere where one's vowed life can find concrete expression and ~where the mission and charism of the larger religious congregation is a lived reality. This atmosphere, this space, this place, is where communion is inte-grated in prayer, identity, and mission. Second, the community must agree to be a place where per-sonal conversion continues. This means that all the members see themselves as still needing conversion. It demands a certain degree of healthy self-acceptance. It also means that members allow for the ongoing conversion of the other members. It anticipates moments of and times for reconciliation as one moves from shadow and darkness to light. It embraces the sinner among us, both in ourselves and in others. It welcomes the dialogue of faith where members can simply share some aspects of their unique journey with God and with their brothers and sisters. It is a place The community must agree to be a place where personal conversion continues. ~lard.,-April 1997 Galvan ¯ Communion in Community where we can be transformed by God, even radically, and find ourselves in an atmosphere of a rejoicing community. Third, the group must see itself as a community where dis-cerning hearts will continue to seek together what God desires of them. It assumes that members are in consistent, personal prayer with God, certainly sometimes struggling with God, but ultimately wanting to know and to be moved to the more of God's loving hopes for them. It will mean that the building of communion in this particular community will be done by all the members. They will feel responsible for their lives together by prayerfully sorting out how the community will grow and deepen in its commitment. A dis-cerning community is one which remains in close dialogue with its largerreligious congregation so that the mission of the reli-gious institute will not be limited in time, space, or place. It means that all the members of the community are implicitly or even explic-itly ready to be called out of the group for the sake of mission. Fourth, though conflicts and differences and misunderstand-ings are inevitable even in the best endeavors to foster commu-nion, nonviolence must be the understood atmosphere of their living and acting. This means that all members will respect the dignity of one another and of themselves as loved by God. It means that conflicts will be resolved in direct and peace-filled (even if strong) dialogue. It means that personality differences will be good-humoredly accepted, and value differences rever-ently discussed. It will be a place where visitors will instinctively feel the quieting peace of God's presence. Finally, and closely tied to the first understanding cited above, the community needs to be clear about its place in the larger reli-gious institute, that is, about its founding spirit, charism, mission orientation, and so forth. This clarity is important because com-munion and community must be lived and expressed faithfully within the boundaries, the identity, of a particular religious insti-tute and according to the specificity of one's consecrated com-mitment in it. Given these basic understandings and some of the attitudi-nal shifts necessary if consecrated religious are to move beyond individualism to a shared communion lived in community, there are, I think, some concrete things the group needs to agree on in order to become communities of real communion on mission: ¯ specific, consistent times for prayer together and simple faith-sharing and also for meals and social and celebrative Review for Retigiou.~ gatherings, keeping in mind and respecting the varying per-sonal and ministerial needs and responsibilities of the mem-bers of the community; ¯ times for dialogue about the vowed life, shared values, and other issues pertaining to our consecrated commitment and mission and also for larger congregational issues and global issues as well; ~ the centrality of the Eucharist in the life of the commu-nity; ¯ the expectations and (especially in the larger religious institutes) structures for co-responsibility and accountabil-ity in support of our vowed commitment and mission; ¯ the type of corporate lifestyle which, even in individual expressions of it, will give witness to our vowed commu-nity life; ¯ the knowledge of how to deal nonviolently with conflict and differences; ¯ a prayerful approach to community dialogue/discussion leading to corporate decisions, so that members may be mindful of working together to know God's desires for them in this; ¯ expectations regarding relaxed times together, times of enjoyment and simple togetherness, so that, even within their busy ministry schedules, members will have the time and the space to receive one another's vulnerability, to address conflicts peacefully, to offer and be offered recon-ciliation when necessary, and to support one another in their ministry. None of this is new in our experiences of religious life together. In my experience as provincial, communities which did agree to work consciously and simply at building quality community in sup-port of mission and commitment, in a communion of minds and hearts, had no trouble getting others interested in joining them. What I have outlined regarding attitudes, mentalities, under-standings necessary for the enfleshing of communion in commu-nity life may seem overwhelming if we view community as a task rather than simply as a way of sharing communion. As a provin-cial I always felt I was in a very privileged place when I was in dialogue with my sisters about our experiences of God as conse-crated vowed women in our congregation. Invariably our dia-logue would move into issues of community life and the question of the more that it could be--with our inner communion of minds and hearts becoming mole manifest, with our experiencing one another's support more dynamically, with our reaching out to oth-ers more widely. March-April 1997 Galvan ¯ Communion in Community Some have despaired that this kind of thing could happen. Some have already walked away emotionally and settled into their own world. Some are discouraged but still hopeful. Some have found and helped build such a community. Religious congregations spend much time--and often it is necessary--in meetings, gatherings, chapters where the agendas find their way even into mealtimes. Everyone complains, but the hectic pace of our gatherings continues. I think it might be good if each religious congregation would spend some extended time together with no other agenda than to share with one another, prayerfully and simply, some pieces of the story of our personal communion with God as we have experienced it in our particular religious institute. I believe that from such a gathering, from such a shared communion, a new fire--of joy in being together, of per-sonal and community energy for mission--would give witness to the presence, Within us and among us, of a God worthy of our all. I have spoken of the hope I sense as I hear religious speak of the desire for the more to which God calls us in our consecrated commitment and our mission in a hurting world. It is not a hope that is settled in false complacency and renders us stagnant, in deadening self-satisfaction. It is a fiery hope that gives us a holy sense of urgency and a willingness to be further transformed into what God desires us to be. It is a hope that has the buoyancy of love when it is founded on faith. It is a hope which gives life. Notes i David J. Nygren CM and Miriam D. Ukeritis CSJ, "Future of Religious Orders in the United States," Origins 22,.no. 15 (24 September 1992), and Review for Religious 52, no. I (January-February 1993): 6-55, esp. pp. 42-51. 2 From a presentation to our province in the summer of 1993 by Barbara Valuckas SSND, PhD (PILGRIMinistries; 9 Academy Hill Road; Watertown, Connecticut 06795): "From Chaos, Facing Resistances, Acting on the Lights." Review for Religious ANNE MUNLEY Community and Prophetic Witness Idn this reflection on the ministerial, prophetic, and witness imensi0ns of communion, community, and common life, I have drawn from Vita consecrata (25 March 1996) and from vari-ous other writings about religious life "or being prophetic in today's society. I have considered some of the critical challenges and sin-ful distortions that are rupturing right relationship~s in our coun-try and our world. I have thought about some breative efforts of United States women religious to respond to urgent needs through a wide array of ministries flowing from their charisms. And I have found that a major benefit of reading or listening to material on the Synod on Consecrated Life has been ~in increased awareness of the church's universality and of the importance of being open to insights of other cultures and other areas of the world. The Icon of the Transfiguration Vita consecrata sets consecrated life on Trinftarian and Christological foundations. The icon of,the transfigured Christ provides a theological and spiritual view of the document. It helps us see that consecrated life has its center in the mystery of God, For many of us this may be a different entry point for reflecting on Anne Munley IHM, congregational administrator for the Sisters, Servants of the Immaculate Heart of Mary of Scranton, Pennsylvania, also serves as president of the Leadership Conference of Women Religious. Her address is Immaculate Heart of Mary Center; 2300 Adams Avenue; Scranton, Pennsylvania 18509. March-April 1997 Munley * Community and Prophetic lVitness consecrated life, communion, community, and mission. It emphasizes the Eastern concept of love of divine beauty and a mystical, contemplative focus that ultimately gets to action. In the West we tend to emphasize transformation, incarnation, kenosis, and an image of Jesus as "the anointed one" who pours forth his life for the sake of the many. In the transfiguration story, the disciples go up the mountain with Jesus and there they experience the beauty of God in the face of Jesus. It is an experience of communion and community. The disciples stay on the mountain experiencing the transfiguration together with Jesus; then together they go down the mountain to serve. In Vita consecrata the transfiguration icon is used to express an identity for consecrated life. It reminds us that we are called to be icons of God's love and beauty in the midst of the people and that it is the experience of communion with God, one another, and the world that impels us to mission. Further on in the document, a wonderful passage ties the quest for divine beauty direcdy to the imperative of prophetic witness amid urgent needs of the times: "The quest for divine beauty impels consecrated persons to care for the deformed image of God on the faces of their brothers and sisters, faces disfigured by hunger, faces disillusioned by political promises, faces humiliated by seeing their culture despised, faces frightened by constant and indiscriminate violence, the anguished faces of minors, the hurt and humiliated faces of women, the tired faces of migrants who are not given a warm welcome, the faces of the elderly who are without even the minimum conditions for a dignified life. The consecrated life thus shows with the eloquence of works that divine charity is the foundation and stimulus of freely given and active love" (VC §75). The transfiguration story offers much to ponder in regard to communion, community, the common good, prophetic living, and witnessing to the gospel. The Value of Both Being and Doing Vita consecrata and other contemporary works about religious life remind us that there is immense value in both being and doing. Vita consecrata describes community life, "understood as a life shared in love," as "an eloquent sign of ecclesial communion" (§42), It views consecrated life itself as % mission, as was the whole of Jesus' life," and defines this mission as "making Christ present Review for Religious to the world through personal witness" (§72). In Vita consecrata, "the witness of life and the witness of works of the apostolate and human development" are seen as "equally necessary" (§72). While being and doing are both important, it is our reason for being that gives shape to our doing. What religious must be in society is a far more significant question than what religious must do in society. In The Fire in These Ashes, Joan Chittister OSB vigorously calls attention to matters of being and doing. If religious life is to fulfill its purpose, it must be the kind of contemplative presence in the world that manifests the reign of God. It is not what we religious do that makes us witnesses to a God .who loves and liberates. It is why we do what we do and how we do it that signals hope to a hurting world. At a time when we hear much about diminishing numbers and relinquishment of long-cherished works, Chittister makes an important point: "The fact is that religious life was never meant simply to be a labor force in the church; it was meant to be a searing presence, a paradigm of search, a mark oi: human soul, and a catalyst to conscience in the society in which it emerged" (p. 2). To the extent that the quality of our communal presence in society and the collective witness of our works evoke awareness of the presence of a .compassionate and loving God, to that extent is our world being brought closer to God's reign. What religious must be in society is a far more significant question than what religious must do in society. The Prophetic Role of Consecrated Life Consecrated life is a dynamic gift of God to the church and to the world. It is neither static nor ahistorical, nor is it a self-serving refuge from the critical questions and pressing problems of our times. It is a call to be life for the world. It is a call to be a spar, k of light and a force for love in a world that cries oht for healing, truth, goodness, compassion, beauty, justice, community, and the full realization of human dignity and potential. All across history, religious life has been at its best when it has engaged directly with the culture of which it is a part, raising up what is good and lamenting all that distorts God's holy purposes. March-Aptql 1997 Munley * Community and Prophetic Witness The founders and foundresses of religious congregations were acutely sensitive to gaps that existed in their day between the realities of life and the vision set forth by Jesus. With great practicality, integrity, faith, courage, and trust, they named the pain of God's people, proclaimed an alternate vision, paid ~the price for their convictions, and with incredible ingenuity and resourcefulness inspired others to join with them in an effort to bear witness to a God of love, liberation, hope, mercy, and forgiveness. Today, too, critical involvement with the culture is essential to consecrated life. We must understand the world in which we live in order to challenge the status quo and imagine and announce an alternative future. It is for us, the believing community, to be bearers of hope. Our world needs to hear the challenge of prophetic words and to be challenged by prophetic action. As religious we need to be willing and able to "tell it as it is" and as it can be. We ourselves must turn away from sinful distortions that create gaps between the is and the ought to be. We must consciously choose to pay the price that fidelity will entail. We must be men and women of courage who find our strength and hope in God. Vita consecrata recognizes the prophetic role of religious life: "The consecrated life has the prophetic task of rec~lling and serving the divine plan for humanity, as it is announced in Scripture and as it emerges from an attentive reading of the signs of God's providential action in history" (§73). It reminds us that, in order to advance the prophetic t.ask, one needs profound experience of God, awareness of the challenges of the times, and an understanding of the theological meaning of these challenges in the light of the gospel. Vita consecrata.calls us once again, in the words of Gaudium et spes, to "respond to the perennial questions which people ask about this present life and the life to come, and about the relationship of the one to the other" and challenges us "to present new answers to the new problems of today's world" (§73). Joan Chittister OSB has given similar expression to the prophetic role of consecrated life: "The purpose of religious life is not survival; it is prophecy. The role of religious life is to bring to visibility what is Good News for our time now." (p. 26). She has described the relationship of religious li'fe to culture in varioug images as "a voice, a call, a presence, and a prophet in the world" (p. 71), as "a glaring light of conscience in a world grown coarse under the weight of an amoral, if not immoral kind of capitalism" Review for Religious (p. 22), and as a "sentry on the wall," a "bugler at dawn," "a lamplighter at night," and-"a candle on a far hill" (p. 71). The prophetic witness to which religious congregations are called has a communal and corporate character. Religious institutes are made up of men and women who hive publicly committed themselves to a life of radical interdependence and commonness of purpose. Individuals join communities to do together what they cannot do alone. Just as the participation of every member is needed to carry forward the mission and corporate direction of the congregation, so too are the voices of religious needed to raise up 'critical questions for the sake of the common good. In every culture and in every era there are expressions of grace and beauty as well as elements of de-humanization. It is a central task of religious life to give spiritual energy to the culture of the .times by calling the attention of the world to the spiritual dimensions of its actions. This is a task that closely parallels that of the Hebrew prophets. In denouncing poverty and the injustice and sinfulness of what was happening, they helped the community to grieve, lament, see other possibilities, and change ways in order to become whole. In calling anew for the presence and help of God, the prophets were able to reveal something new, a path not yet seen by the people. Vita consecrata and other works appropriately highlight the prophetic role that is fundamental to the life and mission of every religious congregation. Being called to engage with others in bearing prophetic witness is both challenging and disturbing; It sets before those of us who have freely chosen to live our baptismal call as members of a religious congregation some significant questions: Are we clear enough about who we are, what we stand for, and whom we stand with to critique our culture honestly and without bias? Are we passionate enough about our convictions to mirror to our culture the radical concern for the welfare of others that is at the heart of the gospel message? Do we have the generosity of spirit, tenacity, integrity, and resolve to change what needs to be changed in ourselves if we are to be a moral voice and prophetic sign of hope to our world? The prophetic witness to which religious congregations are called has a communal and corporate character. 147 March-April 1997 Munley ¯ Community and Prophetic Witness In a world of polarizations, strife, and divisions of every kind, the witness of community and concern for the common good are needed more than ever. God's self-communication takes place in every period of history. Present realities are the locus in which we encounter God. As at every other time, the prophetic role of religious life cannot be furthered without utter reliance on God, attention to and reflection on depth levels of experience, and a commitment to justice making--all fostered by contemplative prayer. Contemplation allows us to see injustice, to confront our own need for conversion, to lament, to see through situations, and to name new possibilities as we engage with the world and attempt to live the gospel. Prophets have a quality of attentiveness that lends integrity and authenticity to their lives. Contemplative attentiveness enables the prophet to hear the cry of the poor, to read the signs of the times, to experience Jesus as liberator and healer, and to pay the price of commitment. Community as a Prophetic Reminder Prophecy is an enduring gift of the Spirit. In the Hebrew Scriptures prophecy was the realm of individuals explicitly called by God to remind those in power that preserving the status quo cannot take precedence over the good of people, especially, the frailest and most vulnerable. In the Christian Scriptures the whole believing community is called to imagine and live toward the reality of God's reign in covenant relationships not only with God but with one another. In both the Hebrew and Christian Scriptures, caring for the poor and needy is an act of knowing God. A shared faith vision and unity of mind and heart ire identifying characteristics of Christian community. These are beautifully described in Acts 4:32-36: "The whole group of believers was united, heart and soul; no one claimed private ownership of any possessions, as everything they owned was held in common. The apostles continued to testify to the resurrection of the Lord Jesus with great power, and they were all accorded great respect. None of their members was ever in want, as all those who owned land or houses would sell them and bring the money from Review for Religious the sale of them to present to the aposdes; it was then distributed to any who might be in need?' This passage is a wonderful entry point for reflecting on community as a form of prophetic witness. The moral foundation for community lies in the simple fact that human beings need one another. By our vary nature we are meant for relationship. From the cradle to the grave, human beings hunger for bonds of unity, for support and connection. Jean Vanier, founder of L'Arche, knows well the power and the pull of community: We are, of course, called to grow and to grow in strength and competence, but this strength is for building up humanity in love, not for our own glory and power. We are not called to be independent islands separated from one another, closed up in self-satisfaction. We are all interconnected, interdependent, called to be one body. The weak need the strong just as the strong need the weak in order not to close up in suicidal acts of power and pride, wounding the child within. The mutual need of hearts is communion. (p. 167) Community is visible where the values of inclusion, participation, generosity, compassion, service, mutuality, shared responsibility, accountability, collective witness, and respect for diversity are put into practice. Living these values is both countercultural and transformative. For almost two thousand years, religious men and women have lived the struggle and sought the goal of community. Community life is an ideal worth keeping. It is a prophetic reminder that all human beings are called to oneness in God. In a world of polarizations, strife, and divisions of every kind, the witness of community and concern for the common good are needed more than ever. The call to unity in diversity is a centralparadox of the gospel as well as a challenge that transcends time and culture. It is a struggle of global proportions that also touches each of us very direcdy in the day-to-day circumstances of our lives in community and in mission. The struggle for unity in diversity can be painful because it involves yielding and relinquishment. Yet it also offers people of faith an opportunity to give transformative prophetic witness. !49 Marcb-Ap141 1997 Munley ¯ Community and Prophetic IVitness Issues of oneness and diversity are as old as human history. Anthropologists, historians, and sociologists have written volumes about the human consequences of "consciousness of kind" and "consciousness of difference" as they are played out in war, oppression, discrimination, and decisions about who matters and who does not matter. All of us have been affected by deeply internalized values, assumptions, opinions, stereotypes, and worldviews that consciously or unconsciously govern our behavior. We have all been affected profoundly by arbitrary lines that we humans draw to separate and fragment people and cultures. Yet, at the innermost levels of our being, we long for unity, harmony, wholeness, and a right ordering of relationships: One of the most challenging dimensions of faith is that we are called to oneness in God On 17:21). In struggling to be prophetic signs of unity inclusive of diversity, we have much to learn from a God who loves unconditionally and excludes no one. Throughout his entire life Jesus lived the principle of inclusive love to the fullest. The Gospels are rich with stories of his healing and empowering encounters with men and women of different classes, life experiences, and cultural traditions. Jes9s was a living reminder that harmony exists when wholeness incorporates diversity. In John's Gospel, during the discourse at the Last Supper, Jesus set forth his loving communion with his Father as the model for the love of disciples. The good news of the incarnation is that we are called to that same relationship with God and with one another. This call continues to be a prophetic challenge for our times. Some questions worth pondering with respect to the potential impact of the witness of religious community are: How big is our sense of community? Who is included and who is excluded? How can our modeling of community help to bridge cultural biases, ethnocentric thinking, and learned patterns of prejudice and discrimination? Some Signs of the Times Prophets and prophetic communities have the gift of. being able to read the signs of the times. What are some of the signs of our times that cry out for the healing restoration of community and the witness of prophetic action? As I reflect on .this world and on our compelling call to be prophetic signs of Gbd's all-inclusive love, I am struck by several Review for Religious ruptures in our social fabric that affect us as religious. As we stand on the threshold of the new millennium, our world is devastated by clashes that arise from hate and fear of "people who are not like us." In the cities, neighborhoods, and villages of Africa and Asia, Afghanistan, Northern Ireland, the Mideast, and North, Central, and South America, human beings are trampling on human rights and killing one another over economic, religious, political, racial, ethnic, or cultural differences. Hatred, racism, sexism, intolerance, greed, ,distorted loyalties, terrorism, and fanaticism are jeopardizing the survival of civilization. Worldwide and here in the United States, this sign of the times is challenging religious communities to show in practical ways a compassionate capacity to live together in wholeness without suppressing differences, blaming victims, or scapegoating the vulnerable. The level of violence in the world today is morally intolerable. It transcends national, cultural, and racial boundaries; it is more likely to occur in the home than on the streets; and it devastates the lives of families and children. In the United States alone, twenty-five children, the equivalent of a classroomful, are killed by guns every two days (State of America's Children). It is a national tragedy that inner-city children as young as ten tell psychiatrists and social workers that they think about death all the time. It is a national tragedy that many young black and Hispanic men have little or no hope of living beyond the age of eighteen. It is a national tragedy that one out of every five Americanochildren lives in poverty. It is a national tragedy that forty-one million uninsured lack healthcare coverage. It is a national tragedy that we have forged a culture hostile to .aliens and immigrants. Random shootings, domestic violence, and the killing of children by children are manifestations of systemic problems. Poverty, homelessness, racism, hate crimes, cheapened sexuality, materialism, ecological irresponsibility, and a devaluing of human life are all symptomatic of an erosion of compassion, community, social accountability, and spiritual values. There is something grossly out of balance in our world when the amount of money paid in one yea,r to a star athlete for endorsing a product is more than the combined wages paid to the factory workers who actually made the product (Wallis, p. 92). In the United States, income inequality continues to rise. In 1993, according to the U.S. Census Bureau, the wealthiest 20 percent of Americans earned 48 percent of all household income, ~'Harcb-ApHI 1997 Munley ¯ Community and Propbetic Wifness the highest ever recorded. In terms of poverty rates, the most vulnerable segments of the U.S. population are female-headed households (35 percent), African Americans (33 percent), Hispanics (31 percent), and children (20 percent). At present more than 39 million Americans, more than 15 percent of the population, live below the poverty level (Wallis, p. 95). All this occurs while euphemisms about welfare reform threaten the most helpless women and children in our society. Predictions for the future are bleak if root causes of social breakdown remain t~naddressed. The Children's Defense League projects that if social and economic trends of the last twenty years are allowed to continue, 24 percent of all American children under 18 will be poor by the year 2001; one million babies will be born into poverty each year; 44,000 teen mothers will give birth every month; and 37,000 children will be arrested every week (State of America's Children, p. xxii). Globally we know there is a failure of community when the richest 20 percent of the world's population enjoys 85 percent of the world's income, while the poorest 20 percent struggles to survive on only two percent (1994 U.N. Human Development Report). There is a failure of community when nearly 800 million people face persistent everyday hunger and much larger numbers suffer from malnutrition and temporary hunger ("Hunger--the Facts," pp. 18-19). If the prophets of old were here today, they would have much to lament and alternative possibilities to hold up before us. Prophets have the task of keeping the vision before the people. Prophets are keenly attuned to the critical needs of their time. This is a time when the gospel mandate of love of God and love of neighbor requires much of religious communities, It is a time for us to help regenerate a sense of community from the ground up. It is a time to learn and to teach others how to communicate across boundaries. It is a time to model nonviolent ways of resolving disputes. It is a time to rekindle willingness to support and enable one another in meeting unmet needs. It is a time to raise up questions of the common good. It is a time for a spiritual transformation of attitudes, values, and behaviors, It is a time when actions of the present will profoundly impact the future. It has often been said that the best test of a nation is how it treats children, the poor, strangers, outcasts, the weak, and the vulnerable. The Hebrew prophets saw this as the truest measure of Review for Religious integrity. As religious communities we have a wonderful capacity to be forces for justice and integrity. As we look to the future, do we have the faith, courage, and commitment to be a voice for the voiceless? How strong is our corporate resolve to be creators of community, menders of broken relationships, and healers of a troubled world? The Need for Creative Response As I look back on the history of religious life in the United States, I am awed by how much has been accomplished with so little in the way of material resources. What our forbears were able to do, often in unassuming ways, is truly astounding. It was prophetic reading of the times that prompted them to create Catholic healthcare, an educational system that spans from early childhood to late life, and a bevy of catechetical, pastoral, and social services for'a nation of immigrants. They were pioneers who saw what needed to be done arid ~et about doing it togethdr. Their willingness to sacrifice for what they believed in and their passionate Commitment to God, the church, their congregations, and one another were priceless resources. They were individuals bonded by a shared sense of purpose, experience of communion, and the support of community life. They were men and women whose prophetic witness of community and ministry made significant impact on their times. Among the key findings of the 1992 LCWR Threads for the Loom study of the ministry of women religious is the fact that, even at a time of diminishment, U.S. women religious are persistent in their efforts to respond to urgent needs in a world and society characterized by shifting valties and an unprecedented rate of change. This study provides considerable evidence of concern for the common good and of ongoing responsiveness to populations at risk: children, young people, the elderly, women, families in crisis, and the urban poor. Almost ninety percent of the respondents report that their institutes have enabled uncompensated ministry with the materially poor. Eighty-five percent indicate that their institutes have sponsored works that imply attentiveness to As religious communities we have a wonderful capacity to be forces for justice and integrity. March-April 1997 Munley ¯ Community and Prophetic Witness emerging needs. Almost thirty percent say that their institutes have created new not-for-profit corporations. Of these, almost sixty percent describe the new ministry corporations as addressing various needs for housing. In terms of projections, fifty percent of the participants in this study predicted an increase in the number of their sisters who would be serving five needy population groups by 1996: the homeless, women, persons with AIDS, the elderly, and persons for whom English is a second language. Community leaders also projected increased involvement of their sisters in programs concerned with hunger, housing, unemployment, infant and child day care, latchkey children, adult day care, women's resource centers, English as a second language, ecology, and peace. In the various institutes' statements regarding future directions for ministry, five themes emerged: a preferential option f6r and solidarity with the poor; the promotion of systemic change; ministry with and empowerment of women; collaboration with other groups and other religious institutes; and ministry with children, young people, and families in distress. How accurate were these projections? Information about various collaborative ministry projects gathered by LCWR from 1994 to the present suggests that religious institutes across the country--in collaboration with one another and with dioceses and civic and social agencies--are responding to those in greatest need with creativity, ingenuity, and significant sharing of resources. Most of the projects focus on the needs of poor women or of poor women and children. Areas of ministry targeted by the projects include education on all levels, literacy, housing, domestic violence, homelessness, healthcare, crisis intervention, empowerment, after-school programs, social services, and retreat work.~Many of these ministries serve multicultural populations. None of them would have come into being without the commitment and participation of religious communities. In Vita consecrata the religious of the world are urged to respond to the needs of the times with "creative fidelity" to, their charisms. Like the prophets, of old, with an eye to the contemporary scene and an ear attuned to God, religious communities are attempting to do this. Tl~e fact that religious live a common life enables and sustains empowering ministry among God's people. At a time when many forces converge to make God less visible in society, the witness of community life is a sign of the Review for Religious beauty and power of God's love at work in our world. The reign of God is both here and not yet. Contemplative attention to the injustices, sufferings, and spiritual hungers of our day shows that much is needed for our wounded world's healing. Yet, through the goodness of God, so much has begun. Some words of the poet Denise Levertov invite further reflection: How could we tire of hope? --so much is in bud. How can desire fail? --we have only begun. Works Cited Chittister, Joan. The Fire in These Ashes. Kansas City: Sheed and Ward, 1995. "Hunger--the Facts." New Internationalist. May 1995: 18-19. Lahr, Dolores. Collaborative Ministry Projects: 1994, 199Y, and 1996 vol-umes. Silver Sj3ring, Maryland: Leadership Conference of Women Religious, 1994, 1995, and 1996. Levertov, Denise. "Beginners." In Cries of the Spirit, edited by Marilyn Sewell. Boston: Beacon Press, 1991. Munley, Anne. Threads for the Loom. Silver Spring, Maryland: Leadership Conference of Women Religious, 1992. I~94 Unite~ Nations Human Development Report. New York: United Nations, 1994. The State of America's Children: Yearbook 1994. Washington, D.C.: Children's Defense Fund, 1994. U.S, Census Bureau. The Dynamics of Economic Well-Being: Poverty 1990- 1992. Washingtonl D.C.: Government Printing Office, 1995. Va.nier, Jean. Jesus the Gift of Love. New York: Crossroad, 1994. Wallis, Jim. Who Speaks for God? New York: Delacorte Press, 1996. I55 ~larch-April 1997 KENNETH C. RUSSELL John Cassian on Asceticism lenten reflections Asceticism has not only acquired a bad reputation, it sim-ply no longer seems relevant. It does not help, of course, that for some people the very word conjures up images of hairshirts and spiked belts, of frenzied monks beating themselves black and blue with lead-studded Whips, and of hermits in narrow cells hooking their knotted hair to nails in the wall to hold themselves upright while they sleep. Even in its more prosaic forms, asceticism suggests "self-denial," the disciplining of the "sinful" body. Try as they may to justify these various practices, many people of the 1990s feel uncomfortable with the body-soul split that makes the corporeal aspect of their being the enemy to be overcome. They readily subscribe, therefore, to the view that traditional asceticism was essentially a Greek-inspired aberration that is better left behind, now that people fully appreciate the body-soul integrity of their human nature. They welcome the idea that a new, unselfish, socially-oriented asceticism, in which people expend them-selves in the service of their neighbor, has pushed aside an earlier version that was self-centered and focused on pun-ishing the body. The new asceticism, after all, is about being in the world rather than escapingfr0m it. This is all well and good, but unfortunately we of the 1990s still find ourselves drinking too much, eating too much or too little, driven by ambition, anxious, worried, Kenneth C. Russell, now retired from St. Paul University in Ottawa, lives at 1505-40 Landry Street; Vanier, Ontario; K1L 8K4 Canada. Review for Religious sad, or perhaps simply adrift. Our discomfort with the way we are forces us to seek the assistance of therapists, psychiatrists, and self-help books. The one place where we seldom go for help is tra-ditional asceticism. We may continue to pay lip service to it, but it is forever associated in our minds with an anti-body stance we find repugnant. It is no longer relevant. This point is repeated over and over again in articles and talks. But is it true? Certainly at some point something did go wrong with asceticism. At some point asceticism became a primarily puni-tive, penitential action aimed at the body. This is undeniable. But does this fact--which must, of course, be qualified far more than I have time to do here--justify the presumption that traditional asceti-cism was skewed from the very beginning? Was there perhaps something good there after all? In fact, how can we even jump to the conclusion that asceticism was one tightly unified doctrine in the early church, given the differ-ences between Basil, Augustine, Evagrius, Jerome, and many oth-ers? If the Greek attitude toward the body was indeed a virus that Cassian's keen awareness of psychology and spiritual development provides a basis for the integration of the practical wisdom of the desert and modern psychology. infected Christian thinking, would it not have infected the thought of some writers more than others? Would these ideas not be stronger in one place than in another? Scholars love to ponder the erudite works of Evagrius Ponticus, the courtier turned her-mit, but is it so certain that theory predominated over practice in the heat of the Egyptian desert, where most of the hermits were uneducated peasants? In our rush to move on, are we seeing unity where in. fact there was diversity? Have we stopped listening to the past on the issue of asceticism simply because "the anti-body, Greek aberration" label we encounter so often has led us to pre-sume that what is being said there is not worth our full attention? I want to challenge this fashionable writing off of the past by examining John Cassian's basic theories on asceticism. I have cho-sen Cassian (ca. 365-ca. 435) for several reasons. First, he was one of the major channels through which the ascetical tradition of the Egyptian desert reached Western monasticism. As everyone knows, ~S¢larch-April 1997 Russell ¯ ~obn Cassian on Asceticism St. Benedict's Rule recommends the reading of Cassian's Institutes and Conferences. Secdnd, it is my conviction that Cassian's keen awareness of psychology and spiritual development provides a basis for the integration of the practical wisdom of the desert and mod-ern psychology. In other words, I maintain that, if we hope to reconstruct a healing, reformative asceticism that respects our human nature and spiritual destiny, we must go back to Cassian and build from there. Be that as it may, my immediate purpose is merely to demonstrate that the "anti-body" label routinely attached to the teaching of the Fathers is not necessarily accurate. I want to look at three elements of John Cassian's thought. First, his anthropology. How does he understand the interaction of the body and the mind, the flesh and the spirit? What does he make of the tension between them? Second, I want to examine the goal and purpose of asceticism as they are set out in his writ-ings. Third, I want to consider his teaching on the various "pas-sions" that afflict us because, unless we accurately hear what he has to say about these compulsive patterns of behavior, we will not appreciate the therapeutic dimension of his thought. Anthropology "How authors deal 5vith the tension between flesh and spirit vividlydescribed by St. Paul (Ga 5:17 and Rm 7-8) is surely the touchstone by which their view of human nature may be assessed. Cassian discusses this issue in his fourth conference, which is sup-posedly spoken to Cassian and his traveling companion Germanus by Abba Daniel, one of the desert masters of the spiritual life. I call attention, first, to Cassian's fundamentally optimistic stance toward the way thin'gs are. He insists that the tension between flesh and spirit has been implanted in us by God. How, then, he asks, can something that God has implanted in each of us possi-bly be harmful rather than helpful? We note here something that recurs throughout Cassian's writings: the conviction that a mea-sure of struggle and stress is good for us: This conflict implanted in us by the arrangement of the Creator is in a way useful to us, and calls and urges us on to a higher state; and, if it ceased, most surely would ensue on the other hand a peace that is fraught with danger.* Cassian would rather have us involved in a moral struggle than see us calmly drifting along in what amounts to a false peace. Review for Religious The weakness of the flesh keeps the soaring spirit realistic, while the spirit keeps the flesh from reducing life to food, drink, and sex. In John Cassian's oddly existentialist view of life, there is no gain without pain. We become human by taking hold of the ele-ments of our life and dealing with them. Our identity, we might say, is not given at birth, but achieved by the effort to become an adult. Difficulties, pains, and struggles of various kinds are seen, therefore, as grace-given opportunities for advancement. Cassian teaches that we must deal with our "carnality," that we must accept the challenges it poses for us, because the peaceful alternative, which might well look appealing, is actually a descent into animality. Animals live in the given without struggle. We human beings become animal, not when we become carnal, but when we aban'don efforts to become human by effecting a peace-ful consortium of body and soul. The carnal condition of human-ity, uncomfortable as it may be at times, is therefore a great blessing. But how does Cassian interpret Paul's reference to "flesh" and "spirit"? He begins by remarking that flesh has various mean-ings in the Bible. Sometimes it refers to the whole human beirig, body and soul; at other times, to people as sinners or to the sins themselves. It can also indicate a "flesh of my flesh" closeness. But he argues that, in Paul's reference to the conflict between flesh and spirit, the two terms have an active rather than a sub-stantive meaning. They indicate the direction of the will, the ori-entation of the whole being. Flesh is an orientation toward the delights of the present life: a full stomach and a sound night's sleep. Spirit thirsts for spiritual things even to the extent of being in danger of neglecting the body's needs. We are not far here from the argument of modern exegetes who maintain that spirit is the'whole being under the influence of the Spirit and that flesh is the human being alienated from God and focused on lesser ends. We note, however, that Cassian asso-ciates "flesh" with the body inasmuch as the body is the vehicle of present delights--although this is balanced by his realization that "spirit," the basic orientation toward God and virtue, can be exces-sive and can lead us to disregard the needs of our fragile bodies. Consequently, in Cassian's view, the struggle we experience within us is between our spiritual aspirations and the basic needs of the body. We must opt for spirit, but not to such an extent that we try to bypass our human reality. 2~larch-Apri11997 Russell ¯ .~obn Cassian on Asceticism In fact, as we have seen, we achieve our full human stature precisely through t,.his flesh-spirit conflict: When, in consequence of the lukewarmness arising from this sluggish will of which we have spoken; the mind has been more easily entangled in carnal desires, it is checked by the desire of the spirit, which by no means acquiesces in~ earthly sins; and again, if through overmuch feeling our spirit has been carried in unbounded fervor towards ill-con-sidered and impossible heights, it is recalled by the weakness of the flesh to sounder considerations and, rising above the lukewarm condition of our free will with due proportion and even course, proceeds along the way of perfection? We must keep in mind that Cassian sees this tug and pull of flesh and spirit as a limitation that is a blessing from God. He puts it on a par with the fracturing of the universal language at the Tower of Babel, which, in his view, rescued humanity from its pride by reminding it of its fragility. In Cassian's opinion, the struggle between flesh and spirit keeps us conscious that we are human. Actually, the bo.dy's needs serve Cassian as the norm by which the appropriateness or excessiveness of asceticism may be mea-sured. The body's legitimate needs moderate any spiritual exces-siveness that tries to bypass or ignore our human condition: "We ought to refresh ourselves with food and sleep at the proper time even if we dislike it.''3 Indeed, Cassian insists that it would be cruel to fast when the body needs food. It would be equally wrong to deprive the body of the sleep it needs. In fact, the failure to meet the body's need of both nutrition and rest backfires because the imprudent ascetic is left feeling weak and drowsy. Excess, in other words, interferes with the alertness and strength needed to maintain a vigorous life of prayer. It is important to keep this principle of meeting the body's needs in mind because it will moderate our shock at the asceticism the Desert Fathers actually practiced. We must realize that, when Cassian's interlocutors suggest for each day two hardtack buns weighing scarcely a pound, a little water, and a few hours sleep overnight, they are conforming to their understanding of what the body's needs are. They are not out to hurt the body or even to deny it anything necessary for its well-being. They are simply attempting to pare away all excess. A softer image of Cassian's attitude toward the body is given in the last paragraphs of several conferences where we see the abba break off his talk to ensure that his listeners get the sleep they Review for Religious need. In one conference there is even a delightful account of an abba setting a mouth-watering Sunday banquet before his guests. Each monk present is served three olives, five chick-peas, two prunes, and one fig, in addition to the normal allotment of bread! Little touches such as this make the desert seem a human place despite the austerities that were practiced there. There are other stories, unfortunately, which indicate that some hermits refused to respect the body-spirit reality of the human condition, One solitary went to such extremes in fasting and solitude that he lost his mental bal-ance and became convinced that, should he fall from a great height, he would be borne up on angel wings. He died from his injuries shortly after putting his theory to the test. Cassian emphasizes that, if we avoid the flesh-spirit conflict, we turn into animals. He also emphasizes that, if we act as though we are angels without a human body, we run the risk of spiritual shipwreck. Too little food and sleep is just as bad as too much food and sleep, "for excess of fasting and gluttony come to the same thing, and an unlimited continuance of vigils is equally injurious to a monk as the torpor of deep sleep.''4 The extremes touch.In relation to the body, therefore, asceticism is about meeting needs rather than satisfying desires. The problem, obviously, is that we want more than we need. Asceticism does not ignore human needs; it refuses to cater to excessive desires. Although Cassian advocates an aus-tere ascetical regime, the theory behind it is a long way from the self-denying, penitential asceticism with which we are familiar. It has a different basis altogether. It also has a different purpose. People today often associate asceticism With the effort to gain self-control through a "mind over matter" exercise, or they think of it as penance done for sins committed. Cassian sees it, however, as a more integral part of the spiritual life. This is particularly significant for the monastic audience he addresses. In fact, in the first conference of the series, Abba Moses identifies the ascetical life with the monastic life itself. Asceticism does not ignore human needs; it refuses to cater to excessive desires. The Goal and Purpose of Asceticism Every art or discipline, Abba MoseS points out, has two goals: :lqarch-April 1997 Russell ¯ ~obn Cassian on Asceticism one immediate and the other long-range. The immediate goal serves as the means to attain the ultimate goal. A farmer, for exam-ple, works hard to have a good yield from his fields. The boun-tiful harvest constitutes his immediate goal. It is the sine qua non of the good life that is his ultimate aim. What, Abba Moses asks, is the ultimate aim of the monk, and what is the immediate goal which serves as the necessary means to that end? Cassian and Germanus answer that the final aim of the monas-tic life--its ultimate goal--is the kingdom of God. But what, they ask, is the immediate goal by which the ultimate end is attained, partially by hints here and now and completely in the life to come? Abba Moses replies: Purity of heart. We must not be too quick to write off "purity of heart" as merely a biblical expression that enables Cassian to sidestep the negative connotations the West associated with apatheia. Nor must we let our awareness of how much Cassian the practitioner owes to Evagrius the theoretician lead us to conclude that purity of heart is merely apatheia masquerading under another name. The best way to detour around our prejudices about either term is to consider what "purity of heart" actually means in Cassian's works. First of all, it is synonymous with holiness. It is sanctity achieved, if we may use such an acquisitive adjective for a grace-given condition. Cassian makes the correspondence between love and purity of heart clear when he says that the goal of asceticism is "purity of heart, which is charity." This is really the point of the ascetical practices: "that through them we may be enabled to prepare our heart and to keep it unharmed by all evil passions, and resting on these steps to mount to the perfection of charity.''5 Purity of heart is, consequently, the condition of peo-ple so possessed by love that they act spontaneously out of love rather than out of concupiscence. The Passions When Cassian talks about purity of heart or perfect love, he means more than a noble intention or act of will. He has in mind a spontaneous, unfailing readiness to act out of love. Love, in other words, must become the energy driving all our actions. We must become loving. It is easy to say we love God, but the fact of the matter is that all kinds of behavior patterns automatically spring into action Review for Religious throughout the day to contradict our words. Let someone cut us off in traffic and we respond aggressively without thinking. Let some coworker boast a bit, and we find ourselves competitively parading our own petty triumphs for applause. We say we love God above all things, but we render ourselves less fit for service by habits of eating and drinking that are detrimental to our health. Or, taking the opposite tack, we give such strict attention to what we eat and drink that we ourselves seem to assume first place in the universe. We seem, in short, to be pro-grammed by our training and habits to act in certain ways. These automatic patterns of behavior, these pressures, these compulsions, are what Cassian refers to when he speaks about "the passions." He looks at human beings from a phenomenological point of view. What he sees is that one person is prone to eat too much and another, too little; that one individual is pulled toward greed and another toward lust. He sees that this is the way things are, but, unlike ourselves, who are under the influence of Freud, he has no interest in discovering why this person feels one compulsion and that person quite another, The immediate problem itself is what holds his attention. What is evident is that, whatever our self-centered reactions may be, they interfere with our desire to love God and neighbor. We say we love, but we are not sponta-neously loving. We still act in ways that are against God, our neighbor, and our own well-being. Cassian is not really preoccupied with gluttons, sex-fiends, or proud dictators trying to dominate the world. He is concerned, not with vices, but with the traces of them in good, morally upright Christians who are striving to do their best. He is talking, therefore, not about sins, but about the moral diseases which afflict us. If these diseases go untreated, they can indeed take over our whole life; they can become vices. As the list Cassian received from Evagrius Ponticus passed through time, it became a list of vices or capital sins. But we must bear in mind that for Cassian it is a list of diseases, which call for healing. Sickness, not guilt, is the primary reality, and the issue is not how we got this way but what we are going to do about it. When Cassian talks about purity of heart or perfect love, he has in mind a spontaneous, unfailing readiness to act out of love. March-Ap~q11997 Russell * ~obn Cassian on Asceticism These pressures we experience stand in the way of purity of heart or perfect love. We are not well. Cassian, therefore, asks: How do we get better? The same question could be formulated in different terms: How do we find freedom? How can we acquire a tranquil mind and be at peace with God, neighbor, the world, and our very self?. This is a medical question, at least metaphorically. Ca~sian, therefore, takes a medical approach and offers a medical answer. His medical orientation is evident, first of all, in the diagnostic model he employs. Anyone who has read the Greek historian Thucydides' vivid description of the bubonic plague that struck Athens in 430 B.C. (History of the Peloponnesian War, Book 2) is familiar with the Greek diagnostic technique. This approach meticulously notes the symptoms of an illness, its development, and, finally, what it is like at its most virulent stage when it has, in effect, taken over a person's life. Cassian deals briefly with disordered eating, sexual tension, avarice, anger, sadness, acedia, vainglory, and pride in conference 5, but he discusses each one at length in a series of studies in his Institutions (Books 5-12). The usual procedure is for the symp-toms of the disease to be outlined and a full-blown case to be described. The case studies actually make this 5th-century work seem very contemporary, for it is precisely this approach we are used to encountering in books and articles popularizing various psychological theories. This is an important point because it reminds us that Cassian's conception of asceticism is broader than our own. Cassian is deal-ing with complex psychospiritual and social elements which press an individual in one direction or another. Asceticism, therefore, is as much about psychology as it is about spirituality. Cassian, in fact, has a holistic view of human nature. He is trying to solve human problems, and, since he does not share our piecemeal view that this is a psychological problem while that is a spiritual prob-lem, his asceticism aspires to cure the Whole person. What he communicates in his examples, therefore, is the psy-chological and spiritual wisdom of the Egyptian desert. This wis-dom can be brought into dialogue with our own knowledge of psychology so that a mutual enrichment and correction can take place. At the very least, this awareness of the psychological dimen-sion of asceticism should force us to integrate asceticism into the whole story of our life instead of letting it sit on the periphery like Review for Religious some alien technique that has little to do with our total growth. If asceticism is about punishing or disciplining the wayward body, we feel we. can live without it. But, if asceticism is about coming to grips with the psychospiritual and social pressures we experi-ence, then it may indeed have a place in our lives. Cassian uses the medical model to shape the large-scale struc-ture of his studies on the passions. It is even more significant, however, that he uses medical terminology to discuss moral issues. Such words as "illness" and "infection," "remedy" and "cure," are found throughout Cassian's works. Their recurrence reinforces the point that what is at issue is sickness and healing, not sin and punishment. When asceticism is linked to sin and punishment, it follows that, though one form of penance may be harder than another, they are all essentially the same. They differ only in how quickly or how slowly they expiate sin. Once this prin-ciple is accepted, people can balance their penitential accounts by .substituting a long penance for a shorter but harder one. In fact, all kinds of ingenious equiv-alencies become possible. For example, when King Henry II received three years on crusade as part of his. penance for the murder of Archbishop Thomas Becket, he arranged to substitute the establishment of three monasteries for the period of military service. But, if asceticism is viewed as therapeutic, one ascetical strat-egy cannot be substituted for another. One ascetical effort, like some medications, may be helpful in treating more than one ill-ness, but by and large the forms of asceticism are not inter-changeable. If acedia (a sort of listless discontent with where we are and what we are doing) is the problem, "taking" the remedy for sadness is not going to help. The struggle against acedia, the infamous "noonday demon" of the desert, demands that we hold on hard to the doorposts of our cell so that nothing can pull us away from it, while the strug-gle against sadness requires us to force our way through the dark-ness to fix our eyes on our future hope. Both of these ascetical strategies are actually more psychological than physical, but this If asceticism is about coming to grip.s with the psychospiritual and social pressures we experience, then it may indeed have a place in our lives. 16Y March-April 1997 Russell ¯ ~obn Cassian on Asceticism only serves to underline that Cassian does not think of asceticism as a purely physical action to discipline the body. If our spiritual problem is in the mind, disciplining the body does not make much sense. Practicing some physical form of asceticism while ignoring the mental dimension of all we do leads to failure. Thus, although Cassian recommends fasting as an effective remedy for sexual ten-sion, he is also aware of the psychological, aspects of the prob-lem. He insists that we take care not to let ourselves become overly pressured by our work or other preoccupations. Cassian's medical bag does not contain a plethora of physical means of asceticism. There is little more than fasting and vigils or, in other words, the regulation of food and sleep. In both cases the plan is to have not less than needed, but the barebones right amount with no excess for self-indulgence. Fasting is not a mat-ter of eating less on certain days, but of eating the same amount later in the day than usual. The hungry hermit's question was not "How much will I eat today?" but "Will I eat once or twice today and when?" Fasting, however, does serve Cassian as a kind of basic rem-edy to accompany all other prescriptions. Fasting, after all, strikes at our drive to put ourselves at the center of the world, with all other things and people for our use. Nothing is more self-cen-tered, assertive, and potentially aggressive than eating. It is a miniaturization of our readiness to ingest the world. Fasting reins in this egocentricity and ensures that eating serve the needs of the body rather than the expansive claims of the imperial self. Disordered eating--overeating, undereating, eating at inap-propriate times, and so forth--stands at the head of the list of passions Cassian inherited. There was a tendency, therefore, for some of the monks in the Egyptian desert to think that, if they could stave off moral decline by remedying any tendency to dis-ordered eating by fasting, they would have nothing further to worry about. They thought, in effect, that if they stopped the moral ball from tumbling down the hill by giving all their atten-tion to disordered eating, they would not have to tackle the other passions in the list. This is naive, of course, and a misunder-standing of the moral complexity the list describes. It also makes fasting far more important than it should be. It becomes the sole and exclusive key to peace of heart and tranquillity of mind. Worst of all, since this view of asceticism separates fasting from a ther~ apeutic context, it encourages an anti-body attitude. Review for Religious Cassian considers untenable the notion that fasting is all there is to asceticism and moral reform. He has three reasbns. First, noting that some passions have a physical origin, that others have a mental one, and that still others stem from both mind and body, he shows that fasting leaves one of these groups untouched. Second, although Cassian has been accused of semi-Pelagianism for his inept opposition to Augustine's darker view of fallen human nature, he makes it clear that asceticism is merely a means to an end--no more than a tool--and that the ascetical practices of the Egyptian desert are merely one set of tools; another set includes almsgiving and social service. Third, and most important, what-ever means a person may use, the result ultimately depends on the grace of God. The tools must not become an end in them-selves, for all the fasting and sleeplessness in the world are not going to merit salvation for a monk. Two Ways of Looking at Cassian There are two ways of looking at John Cassian's work. If we make a point of standing back to get an objective view, we are likely to see a body of writings focused exclusively on a monastic, ascetical lifestyle far from the world of commerce and family life. Even admitting that Cassian must have been aware that sanctity can be attained at least occasionally along a different path, we might still find in him an obsession with monasticism that seems an implicit denigration of the other, active forms of Christian life. Moreover, the asceticism he puts forward as moderate may strike us as severe. Indeed, the whole ascetical regime of the desert hermits may suggest that the Egyptian desert was a highly com-petitive place where altogether too much attention was paid to the quest for personal sanctity. This view, I would argue, is the product of a superficial reading. In this article we have tried, on the contrary, to look at Cassian's teaching on asceticism from his own point of view. This leaves us with the idea tl~at asceticism is a therapeutic tool to recondition, under grace, the reactions of body and mind so that all our actions, even those we perform spontaneously without thought, will be in harmony with our int6ntion to love God, our neighbor, and ourselves. Cassian was in error about how much food and sleep the body needs. It is also evident that his teachings on the passions need to 2~larcb-April 1997 Russell ¯ ~obn Cassian on Asceticism be corrected in some instances and supplemented in all of them. We cannot follow him, for example, in his effort to eradicate anger because, unlike him, we appreciate that the inclination to anger plays a positive role in human life. But, by and large, Cassian's orientation is sound and wholesome. In the secular world in which we live, we realize that for many reasons we are not the free, healthy human persons we would like to be, and so we seek to be healed. In this, Cassian shares our point of view. He sees asceticism as a therapeutic program to help people .toward their ultimate goal. In addition, far from spurn-ing our bodily reality, he insists that it be recognized and respected. His teaching challenges the conviction common today that early asceticism was always a body-hating aberration of the Greek mind-set. I suggest, moreover, that Cassian's writings of sixteen hundred years ago provide healthy roots on which today's Christians might graft a hardy new synthesis of spirituality and contemporary psychology for third-millennial people on their journey to God. Notes t John Cassian, Conference 4.7, in Edgar C.S. Gibson, "The Works of John Cassian," in Nicene and Post-Nicene Fatbers, 2nd series, vol. 11, A Select Library of the Christian Church (Oxford: James Parker and Co., 1894, reprinted by William B. Eerdmans in 1964), p. 333. 2 Conference 4.12, p. 335. 3 Conference 2.17, p. 316. 4 Conference 2.16, p. 316. s Conference 1.7, p. 297. Mary's Steps Childish toes kiss temple stairs. Maiden soles take joy's fleet wing. Fleeing heels, in exile bound. Searching feet, he must be found. Weary ~steps

Product Name: Fat Decimator System Author Name: Kyle Cooper Bonus: Yes Official Website: CLICK HERE Add to Cart - Buy only on $17 ($20 OFF) - Click Here Fat Decimator System is a 131-page program that depends on over a time of research. Concentrating on how the human body functions, this guide will enable you to shed that obstinate stomach fat you just can't dispose of. Separated into three parts, you should center around eating routine, work out, and your inspirational mentality. As you get thinner, you'll enhance your wellbeing — it's a win-win. Fat Decimator System depends on long periods of research, more than 500 restorative investigations, and certifiable testing. Helping clients shed paunch fat rapidly and securely, this program is genuinely stand-out. For whatever length of time that you pursue the framework as guided, you will lose up to 20 pounds in only 3 weeks! The best part is that you will realize why you are doing what you're doing. WHAT IS THE FAT DECIMATOR SYSTEM? At its center, the Fat Decimator System is a get-healthy plan. Be that as it may, it's additionally an instructive device. By putting resources into this framework, you will find out such a great amount about the fantasies that impact the weight reduction industry. Consolidating the three components talked about over, this framework is a standout amongst the most thorough and simple to-utilize frameworks right now accessible. In case you're tired of attempting one eating routine after another, it's an ideal opportunity to put a stop to inadequate projects. The Fat Decimator System works! WHO CREATED THE FAT DECIMATOR SYSTEM? Kyle Cooper is no more unusual to wellbeing and wellness. Filling in as a marine, he was additionally an affirmed coach. Helping the two regular folks and those in the military, he would help train those in need. Subsequent to serving abroad, he met a Korean restorative understudy who acquainted him with the absolute best weight reduction arrangements. In light of science, he presently utilizes his insight and experience to change the bodies (and lives) of individuals simply like you. WHAT CAN I EXPECT FROM THE FAT DECIMATOR SYSTEM? Opening up with an elegantly composed introduction, Kyle stresses the significance of following this program precisely as its structured. With the end goal to accomplish results, you MUST finish the program from beginning to end. Offering an individual investigate his adventure regarding distributing this framework, you'll quickly feel quiet. You're in great hands! "Dispatch" is the principal area, helping you better get ready for your adventure ahead. Separated into three subsections, you'll know precisely what territories you'll be tending to — diet, work out, and ultimately, resolution, inspiration and outlook. Next, "Fast Weight Loss" centers around the way that the vast majority need to get more fit and lose it now! Truth be told, most weight control plans come up short since it takes too long to get results — however not this one! Helping you support your inspiration, you'll need to begin! Concentrating on the logical proof behind this, "Why 3 Weeks?" clarifies the viability of this course of events. At that point, "21 Days to Make a Habit" bolsters a radical new outlook. All things considered, for three weeks, you should eat well and go to the rec center. In the event that you have ever asked WHY the weight reduction industry is SO confounding, you'll find your solution in "The Truth About Weight Loss." All of this data is helping you better comprehend why you will do what it is you're requested to do. This is trailed by one educational, exceedingly intriguing segment after the other, including: Step by step instructions to Get Fat Step by step instructions to Get Thin Supplements Fiber Foods grown from the ground – The "Wonder Fiber" Protein, Fat, Carbohydrates Water Digestion A Surprisingly Simple Way Anyone Can Rapidly Accelerate Weight Loss The Undisputable Rules of Fat Loss Step by step instructions to Increase Catecholamines (And Lower Insulin) Lessening Calories the Right Way Lessened Carbohydrate Intake Starvation Mode Exercise Obstinate Body Fat Fat-Burning Supplements Rundown Concentrating on a 100 percent normal methodology, you will figure out how to function with your body to accomplish the outcomes you want. From the sustenances you eat to the propensities you create, you will start to perceive how your present way of life has impacted your powerlessness to get more fit before. As you read through each area, you will love the amazing way this program is structured. The data is so clear and first rate it really is a treat to peruse. The best part is that the data you'll learn will enable you to change your body. Today is the day that you put resources into your body, psyche, and future — you can do it! By what means WILL I BENEFIT FROM THE FAT DECIMATOR SYSTEM? On the off chance that you have been endeavoring to get thinner, you realize that it is an extreme voyage. At whatever point conceivable, it's urging to discover programs that are powerful, as well as intriguing. This is actually what you will encounter when requesting the Fat Decimator System. All things considered, it was produced dependent on long periods of logical research and true testing. By putting resources into this framework, you will be furnished with the apparatuses you have to succeed. The best part is that as you get in shape, you'll additionally bolster your long haul wellbeing. From the intensity of superfoods to the significance of activity, this program will enable you to manufacture sound, maintainable propensities. As far as the program itself, it is so all around inquired about and the format is delightfully structured. This makes the program itself pleasant to peruse — you won't have any desire to put it down! When you're done, you would then be able to keep learning dependent on the four included extra materials: The Fastest Weight Loss Week Action Plan; 100 Great-Tasting Green Smoothies; Powerful Sex Foods and Stimulants; and the 3-Minute Belly Shrinker Video Series. IN CONCLUSION: Busting tummy fat no longer needs to feel like an inconceivable assignment. You CAN take control of your weight and wellbeing. Despite the fact that this framework is profoundly powerful, in case you're as yet uncertain, realize that this framework returns with a cash ensure. That is the manner by which certain Kyle is that you will accomplish the outcomes you want. You never again should be a captive to your midsection fat. It's an ideal opportunity to consider your wellbeing and future. Put resources into the Fat Decimator today! You can arrange online here and before you know it, you'll be en route to genuine weight reduction achievement!

Do you remember the big stink in the U.S. a few years back surrounding McDonald's and their food, most notably French fries? It was the big trans-fat scare! That's right, we were being poisoned by the evil clown with deadly fat and something had to be done! Yeah, because we're not adults or anything… So the government stepped in and the burger giant was forced to change their frying oil. On the surface of it, it's nice of good old Uncle Sam to take care of us right? To watch out for we, the ignorant masses, and make sure that when we're shoving super-sized fries into our feed holes that they're not entirely unhealthy! Okay… but do you know that despite the choice you make to visit Mickey Dee's, there is in fact something found in virtually every can, box or bag of food in the grocery aisle that's incredibly addictive, almost immediately turns to fat when you eat it and is one of the leading causes of most of the ailments we suffer today? So what is this killer, which is not only ignored by the government but actually supported by it? SUGAR That's right, processed sugar in its many forms is one of the most used ingredients in all processed and packaged foods. That includes regular white sugar, brown sugar, corn syrup, maltodextrin and a host of others. Want proof? Try this experiment the next time you go shopping. Walk down the aisles and examine the stuff you normally buy. Including stuff you wouldn't even think they'd put sugar in – soup, salad dressing, instant potatoes, juice, frozen foods and even baby foods… Now, if you read the list of ingredients you'll find some of the sugars I mentioned above. Keep in mind that this list of ingredients is organized from the highest concentration to the lowest. So if some kind of sugar is listed in the first three ingredients – and it's often #1 or #2 – then you're eating a whole lot of it. Sugar is a killer and, while okay in small quantities, is extremely unhealthy, fattening and addictive. That's right – thousands of independent clinical studies have shown that sugar is more addictive than cocaine and even heroine… …and it's in virtually everything we eat! So is it any wonder why you might find it hard to drop the poundage? Here's something else to ponder before we say goodbye. There's actually a list of vegetables that are routinely served in restaurants and found in the produce section of the grocery store that are generally thought to be healthy… but are actually very bad for you and inhibit your ability to drop weight! Health, fitness and weight loss are complex issues and we've been fed a lot of myths over the years. That's why I've made it my goal in life to share the truth about foods, exercise and weight loss that we westerners have been denied for so long! If you're looking to lose weight, have ever struggled with your weight or are just sick and tired of paying for the next big fitness craze, diet or gizmo that never seems to work, then I'd like to invite you to learn more about the foods you eat and the way your body works. Click this link now and watch my presentation where I'll reveal some of the biggest weight loss myths and prove to you through hard science why they don't work and how we've all been bilked for billions!

Fat Decimator Review – Are you the one who is hustling, working hard, skipping the lavishing parties, those tasty drinks and the bunch of other colourful stuff to lose that stubborn fat on your body? Are you the type of person who has tried all kinds of diets and exercises but didn't get to your final goals, not at least close to them? You eat what you hear from anyone else but finding ways to follow that ultimate diet which can work and the workout that will show you effect? Are you 40 years old or 20 years old? Well, ladies and gentlemen, this article is definitely for you. Follow the guideline and the process so you will understand what you have been doing wrong all your struggling life and how you can lose weight this time. This article can be the "Aladdin's Lamp" for you, you will read this carefully, and only then it will lead you the best path to success. So, without wasting any of your time let's begin with the Creator of the weight loss regime. Concise history: the creator of Fat Decimator In the Military, there is maximum nil room for mistake. You do something in error, and then you pay for that in punishment. The mistakes are intolerable in armed forces. In the military, you can never be a little overweight the reason is if the army personnel is out-of-shape he can put his as well as the lives of others in extreme danger. Kyle Cooper has learned this quite effectively in a hard way. He served in Afghanistan, and while he was serving during a combat operation where he lost one 43-year-old man who was under his command. That loss was a big tragedy, and Kyle learned this harsh lesson specifically about combat readiness. He learned that the adults who are in their late 30's and those who are older let's say 40 or 50, they all need an entirely different way to get in fit shape. Because here is the most straightforward recipe that no one can get healthy with the same diet plan. A lot of people nowadays buy the same diet plan that everyone is getting. If the person is 25 years old and the woman who is 35 years old, how possibly they can get fit on the same diet plan. Kyle is urging people to understand this simple thing, this simple common sense and the ultimate real way to get fit faster than ever before. What's in the Fat Decimator System? Fat Decimator System merely is like the open book of the secrets for fitness, overall human health and the deep mysteries of weight loss industries. If you take time to observe diet and weight of a lot of other people all around the world, you will quickly be able to realise that overweight and obesity epidemic is just a westernised one. But, it sure isn't the only one, because of all the preserved or fast/junk food that we consume in our daily diets. It has a lot to do with the foods we eat and the exercises we do daily at gym or home. WE HAVE BEEN TRICKED BAD. We are tricked to eat unhealthy food with the posture of healthy eating. The exercise we have been doing, we are convinced that these sets of activities are the only way to lose weight but, in fact, they are all lies. BUT, here when you will start reading through the multiple chapters of Kyle's system, which is backed by science, all of it will begin to make definite sense! How will the system help? For the beginners, The Fat Decimator System is probably the best online weight loss regime which is more than 100%. Scientific researches create this system. This system is not any gimmicky "do this two times a day, and you will lose 20 pounds" either. Instead, this system is foolproof, and an effective science-based diet which will teach you why all those exercises and diets you've been working on aren't working. This system will show you about all the ineffective diets and foods and what you can do about it. The system will tell you about all the healthy foods that aren't healthy in reality, all those unhealthy foods which the body does not need and that includes supplements, nutrients, fibres, you name it. This ultimate system will tell you about all those foods and exercise which aren't necessary and especially the ones that are making your body unhealthy instead of making it healthy. For example, Excessive cardio exercises speeds up ageing which is an ineffective way to burn fat. Many vegetables you might be thinking are healthy for weight loss and daily consumption but these vegetables can create thyroid imbalance The lack of salt in food will lower the stomach's PH level, which will prevent weight loss I know, these some facts have shocked the hell out of you, and it was same for me when I discovered all of the points described in the Fat decimator are true. The fitness industry has taught us to keep running on a treadmill literally for hours, lower salt intake and eat any vegetable you get your sights on. But science has proved these old ways to be wrong. This program takes the studies to you which are all confirmed to give you the fitness of your dreams. You must be wondering why the hell, the fitness and health industry misguide you to lower salt intake and do long hours of cardio if all of the diet and exercise plan doesn't work. Well, my friend, you have to believe pharmaceutical, health and fitness industry are all lucrative as hell. If all the people in the world will be healthy and lose weight effectively, the giant companies would lose billions of dollars. Fortunately, The Fat Decimator System is your angel friend who will take you to the right path and will help you get the fitness of your dreams. The composition of Fat Decimator System? The Fat Decimator System is composed of all the information, techniques, tips and tools that you will need to make the practical changes within your diet regimes. To give you a better insight here is the sneak peek of the chapters inside the system: Rapid Weight LossWhy 3 Weeks?21 Days to make a HabitThe Truth About Weight LossHow We Get FatHow to Get ThinNutrientsFibreFruits and VegetablesThe Miracle FiberProtein, Fat and CarbohydratesWaterWays to Rapidly Accelerate Fat LossHow to Increase CatecholaminesReducing Calories the Right WayReduced Carbohydrate IntakeStarvation ModeStubborn Body FatFat Burning Supplementsbest fast weight loss program Want some cherries on top and for free? This system has brought them for you, and these cherries are, The Fastest Weight Loss Week Action Plan100 Great-Tasting Green Smoothie Fat Loss RecipesPowerful Sex Foods and Stimulants3 Minute Belly Shrinker Video SeriesFree Copy of How to Reverse ArthritisThe conclusion This Fat Decimator system is one hell of the weight loss system for you which is valid and real. So, buy this system right away and start losing weight simultaneously. If somehow you don't like the system you have the 60-day money back guarantee, so hurry up, it is on Sale!

Product Name: Fat Decimator System Author Name: Kyle Cooper Bonus: Yes Official Website: CLICK HERE Add to Cart - Buy only on $17 ($20 OFF) - Click Here I decided to pick up The Fat Decimator System and go through the program myself from start to the end. Read this review to find the hidden truth! Updated with my results Hello everyone, For many years I am looking to lose ugly fat from my belly region and get better control of my life. I grew up in the family that doesn't give too much importance to healthy eating and food. My single-parent mom used to work for long hours, leaving me to prepare my food or buy something which is easy and convenient without giving importance to its ingredients. It took me many years to break this unhealthy habit of eating fast and easy food, and now I start taking care of foods that I am eating. I recently downloaded Fat Decimator System because this program is getting many positive reviews and I watched the video that seemed to be addressing issues that I faced when I was trying to lose weight. This video is an hour long that highlight some issues and problems we all are facing due to extra fat in our bodies. I've created this review to share a quick summary of all the information about this program and much more! Will The Fat Decimator System Work For Me? Unlike other weight loss programs that are either for men or women, young or adult, this program has a universal approach. Although, everyone is different but the basics of weight loss are same. This makes sense to me because I believe weight loss doesn't need to be specific to culture, age or gender. When I first looked at this program, I had lots of questions about it. I am sure you will have many of them as well. In this The Fat Decimator System review, I will try my best to answer some of the most common questions and go through what program is (and what it isn't). After reading this question if you will have any question, then you can use the comment box below or send a direct message to me through the contact form, and I will try my best to answer it as best as I can! What Is The Fat Decimator? The Fat Decimator System in an all-around approach towards weight loss that combines dieting hacks, workout plans, motivation secrets and much more to provide safe and fast weight loss. It created by Kyle Cooper for people who need little extra help to get healthy. Its goal is to make you lose weight fast and in a healthy way. What Can You Expect? The Fat Decimator System is the comprehensive program that combines lots of scientifically proven weight loss techniques like cutting down carbs, a good diet, healthy lifestyle changes, motivational secrets and much more techniques to deliver fast and safe weight loss. Many customer reviews claim this program is fast acting with some of them observing changes in their body in just 72 hours. Keep in mind, everyone is different, and it may take longer for you to see results. (You have full 60 days to try this program without any risk) With many studies and reviews done on this program, it helped some overweight individuals to lose as much as 20 pounds in just four weeks. I know losing 20 pounds in just a month seem too much for some people, but scientific studies showed losing 20 pounds in a month is possible with a good, well-balanced weight loss plan and It is REALISTIC as well. One of the reasons you may keep on failing to lose weight is, you don't have a clear-cut and proven weight loss plan to follow. When I was trying to lose weight, I usually think I am putting everything correctly, eating healthy, doing exercise regularly but at the end of the day, I was not 100% sure if I am going to lose weight or not. Once I don't see results in few weeks I think something is not correct and start looking for another weight loss plan. With The Fat Decimator System, you don't have to make your own plan, and you don't have to go-through complicated measurements, BMI calculations, calorie-counting, macro-tracking, etc. because everything laid inside this program. You will get everything you want to lose weight safely and quickly. Additionally, Kyle Cooper has created a video presentation in which he explains all features that you are going to find in this program. If you haven't watch this video then I recommend you to do so by clicking the video image below: (opens in new tab/window) Real Life Stories – Before And After Results:*I have posted more video testimonials in sidebar that I gather from internet In the video at the official website, you presented with many before and after photos of individuals who have used this program to shed unwanted pounds from their bodies. They shared their reviews on how losing weight helped them in getting control of their lives and start looking younger than their actual age. In these real-life stories, there is a story of Sharon Monroe, a 43 years, old-of-shape accountant and a mother of two who able to lose 41 pounds in few weeks to look 20 years younger than her actual age. Just look at her before and after photo… I must have this is huge transformation and it is possible as well (if you put diet and exercise in control) Don't worry… I also didn't believe it is the same girl in before and after photo when I first watch Sharon transformation. Just look at her before and after photo… Didn't she look much prettier and healthier after shedding all those ugly fat? Dealing With Hypertension, High Blood Pressure And Other Health Issues Many people shared their stories about how they able to overcome hypertension, diabetes, and other health issues by getting rid of extra fat from their bodies. These were the issues that I was concerned about when I was overweight. I realized I was less motivated to go outside, hit the beach on sunny days, interact with people and even less social with my family. Of course, I know I am not born just to pay hospital bills and die somewhere in the hospital bed blaming my health and life. I decided to take my health seriously and when I saw Kyle Cooper (the author of this program) offering 60-days money back guarantee. I take the decision right away to try this program because it was way cheaper than GYM fees and more importantly there is a money-back guarantee. What Is Included In This Program? This program contains lots of scientifically proven tips and facts that help you in losing weight and keeping yourself far away from deadly diseases. I can't share all these tips and facts in this Fat Decimator review because these are copyrighted. However, I did my best to cover some of them below: Eat High-Quality Protein: In the fitness industry, Protein is considered as the most important macronutrient for muscle building and fat loss as well. Although, there are many sources of protein in both vegetarian and non-vegetarian foods, but it is important to pick foods that provide the highest quality protein. Author has included a list of these high-quality protein foods that you can include in your diet to boost your metabolism and build your muscles so that you continue to burn fat even when your body is resting. Healthy Fats: Don't be scared of Fats as they are important for the body to keep functioning properly. Although fats contain twice more calorie than protein and carbohydrates, but they work as messengers to help protein do their jobs. Inside this book, Kyle Cooper included foods that contain healthy fats that you can include in your diet. These foods are easily available in any grocery store. Vitamins And Nutrients: This diet is made especially for soldiers. The author has provided in-depth knowledge about vitamins and minerals that keep brain sharp, focus and active all the time. Kyle shows you foods that soldiers are eating on a daily basis to remain active all the day. You can also get these vitamins and nutrients in supplement form which are not very expensive. No Low-Carb Diet: You may think this is another low-carb diet, but fortunately it is not. According to author, carbohydrates are important for the body as they provide energy. Your body needs carbohydrate to work properly. However, it is important to consume carbohydrates from the right sources and at the right amount because eating too much carbs can make the body to store them as fat. Who Created The Fat Decimator System? The fat decimator system created by Kyle Cooper, a former marine and a certified trainer who has training soldiers to get the best shape of their lives since past ten years. The Background History of Kyle Cooper And How Fat Decimator Started: In an assignment in Afghanistan, one of Kyle's team members Olsen, die when IED (Improvised Explosive Device) explored. Olsen was overweight, and he wasn't able to get out in time. Kyle blamed himself for Olsen death because he was in-charge for fitness training of this team. When Kyle was recovering from this incident, he met with Sam Pak. Sam was a Korean student and was a part of the joined UN forces. He explained Kyle it is difficult for the 30s and 40s individuals to lose weight due to a condition called metabolic acidosis. Metabolic Acidosis leads to an acidic buildup in the body which results in the weak immune system and damaged metabolism. This condition is the root cause why so many people unable to lose weight in their 30s and 40s. Thankfully, Sam gave out a list of herbs and instruction that can dissolve fat in any person over the age 30. Kyle and Sam claim that by using these herbs and instructions their clients able to lose an average 21 pounds in three weeks (that a pound of fat in a day) and get the best shape of their life. So, what it is all about? Thankfully, Kyle wasn't in the fitness industry to sell off products and make money. He just wanted a program that works for his team to get them back in best shape. The diet that he and Sam designed with these herbs is very simple to follow and based on eating foods that we are meant to be eating. The Fat Decimator system helps your body to get rid of addictive, free radicals and toxins that prevent the body from burning fat. It is designed to provide essential nutrients that body needs to flush toxins and improve energy level. Losing weight isn't that hard as it seems. All it takes a simple step-by-step plan that works on your body. And with 60-days guarantee you must try it out! This is exactly what Fat Decimator all about. What Do I like About Fat Decimator? It is a completely digital program. Some may like to read a hard copy, but I personally prefer the digital As it is very convenient to carry digital books, print it out, or transfer it to Smartphone. Additionally, if you have someone with you who like to lose weight (even a whole family), you can share digital copy with them as well. It is created for everyone. It doesn't matter if you are male or female, in your 20s or 50s, or whatever your fitness levels are, you can take help from this program and achieve your weight loss goals. It is available for instant access, in case if you decided to buy this program you can start using this program from the very next minute. It contains a digital version of the shopping list that you can carry with yourself in any grocery store. You will end up saving your time and money because you know exactly what you need. It is tested, and proven diet as many people have already used it, and they have posted their valuable positive feedbacks on different forums. This works as a great motivation to stick with this plan. Results are quick because it is a military-based diet that designed to work quickly. Warning! Fat Decimator Is Not For Everyone Unlike many reviewers claiming it to be, The Fat Decimator System is not a fad diet or a miracle cure. If you are not willing to put on your efforts, you will not lose weight with this program. You must read… It's NOT for you. However, if you are willing to put some work and you know it is not always easy to get the best shape of your life then there is good news for you! Although, The Fat Decimator System is not a miracle cure, but it is a verified, tested and proven method to lose weight. It is designed to help you in changing your unhealthy habits and provides a helping hand to avoid you from quitting. Over the time with this program – 3 weeks – you will start feeling the difference in your body. You will lose weight with this program as long as you stick with it. You can download Kyle's Fat Decimator right now, and within a few days from now, you will see the difference in your life. Your family and friends will notice a change in your life. You will have more energy, pants will fit looser, and you will feel better than ever before.

Check this story out, so a Marine Gunnery Sergeant goes on a life-threatening mission in the middle of Afghanistan, loses one of his men because he was obese, goes into depression because he was responsible of his men's fitness, and then a Korean doctor helps him out of his condition, gives him tips and instructions for weight loss, that he later turned into one of the best fat decimator systems that helps over 50,000 people get fit again! Can be made into a movie, right? What if I tell you it's actually true, and you're reading the program's review right now? Keep on reading to know how this amazing story turned out to be very useful later on, and you can actually purchase the book right now and make use of it! Contents 1- The Truth Behind The Fat Decimator System 2- Who Created This System? 3- Is It Good For Me? 4- What Will Be Added To Your Cart 5- A Sneak Peak Inside 6- Advantages of Using Fat Decimator System 7- Things We Liked About It 8- Things We Didn't Like About It 9- See The Results For Yourselves 10- Conclusion The Truth Behind The Fat Decimator System The Fat Decimator System is an all-inclusive approach towards healthy and quick weight loss. It's a combination of dieting hacks, motivation secrets, tips, and workout plans. The good part of it is that it was created for military men, so it's meant to be a quick way to lose weight with a good effect on the body's energy. The Fat Decimator System is an Ebook, it's also available for download in PDF format. It's also accompanied with an audiobook if you're not a fan of reading like many people are. Through the book, you will know everything about the system and how it was formed and the inspiration that shaped it out. Keep on reading this Fat Decimator System review to find out all the data you need about this book! The Complete Fat Decimator System is divided into three parts: Fat Decimator System Diet Plan That section in the book is all about the importance of cleansing and detoxifying the body before you start on a diet that you're willing to lose a lot of weight on. Toxic substances in the body are known to slow down the natural metabolism rate and so the fat burning comes to a halt. The book states that it's better to follow a detoxifying system before following the Fat Decimator System in order to get the best output out of it. In addition, it gives advice about energy nutritional foods that will increase your metabolic rate. Fat Decimator System Exercise Plan That part of the book is designed specifically to aid in balancing out the diet and perfecting it by working out and exercising. It contains a full workout plan that is designed to help you lose weight faster and burn body fat faster along with the diet. That's why it's considered the best fat decimator system out there. So if you are a fan of working out, follow this plan alongside the diet in order to have quick and effective results that you didn't at all expect. Willpower, Motivation, and Mindset And now the third part, that is used in the book to reveal the truth behind a lot of the common lies and myths about how willpower and motivation affect your weight loss process. This part, in particular, may be one of your favorites parts in the book because it helps you understand your mindset and motivate yourself for weight loss, so you don't get tired in the middle of the process and lose hope like what happens to all of us while dieting. Who Created This System You're gonna find this weird. But the man who created The Complete Fat Decimator System is a Marine Gunnery Sergeant! Kyle Cooper is now a retired Marine Gunnery Sergeant who is also a husband and a father of two kids. Since the discovery of the best Fat Decimator System, he has become one of the gurus in the fitness and health category. He has become as far as being labeled one of the top international body transformation experts. He gained that through helping a lot of people shaping their body and their future, and saving their lives. Kyle Cooper tells his story which is quite interesting when you hear it, it's a 'bizarre' story as he himself says. The story is about how a dangerous, deadly mission in the depths of Afghanistan leads to the discovery of an amazing weight loss system that would later save the life of an obese 43-year-old woman, who nearly dropped dead after an intense running session. Interesting, I told ya! While on a mission in Afghanistan, a member of Kyle's team called Olsen, died because he was overweight and couldn't escape an explosion fast enough to save his life.Kyle was in charge of the fitness of his team, and he was already trying to get them in shape, so he blamed himself for the death of Olsen because he could have saved himself out if he had been in a fit shape. Kyle was still recovering from the bad news when he met a Korean medical student called Sam Pak. He knew what was wrong with Kyle, and began to explain a few weight loss facts that may be your first time to hear. He explained a condition called Metabolic Acidosis that can be the reason people above 30 and 40 find it a bit hard to lose weight. Metabolic Acidosis is an acidic buildup in the body which results in a slow metabolism and weak immune system, and it prevents fat burning in the stomach area. Afterwise, Sam gave Kyle a list of tips and herbs for weight loss that can be of great help to anyone over 30 and trying to lose weight, Kyle then turned those tips and herbs into the Complete Fat Decimator System book. Start Losing Weight Now!Is It Good For Me? That depends on a lot of givens. Firstly, your age. Losing weight becomes hard as we age. As mentioned before, this cheap Fat Decimator System becomes at its optimum when you are above 30. As you don't have the luxury of failing diets and dysfunctional weight loss programs that aren't actually made for your age group. Fat Decimator System also works for you if you're younger than that. Secondly, your mindset. The mindset is the most important thing when dieting. Because if you're not willing to change your lifestyle, then no diet will work for you. It's very important to have the will to become fit and safe on the health side. Knowing everything about this cheap Fat Decimator System will help you to determine whether it's a good choice for you or not. Reading this Fat Decimator System review is a good start for you. What Will Be Added To Your CartBefore you make the purchase, you need to know exactly what you're getting alongside the main book:List of herbs and minerals to remove toxins from the bodyRecipes of healthy smoothies,List of fruits and vegetables that should not be part of your diet.List of nutritious and healthy appetizersEffective techniques to lose 5 pounds in the first week3 Minute Belly Shrinker Video Series Then, of course, the Bonus part that you won't pay for! Fat-Burning Ice Cream Samples from Fit FreezeThe Fastest Weight Loss Week Action Plan100 Great-Tasting Green Smoothie Fat Loss RecipesPowerful Sex Foods and Stimulants3 Minute Belly Shrinker Video SeriesFree Copy of How to Reverse ArthritisFree Copy of The Calcium Lie 2 A Sneak Peak Inside Here is the part you've been reading this Fat Decimator System Review for! It's cheating but it's good if you wanna have a good idea about components of the book you're buying. High-Quality Protein Foods Protein is the main element in any diet, in fact, it's the base of many weight loss programs. Due to its fat burning and metabolism fastening properties. Your lucky protein is present in so many natural foods, but having a guide on what to eat and what to stay away from always helps. Also, high-quality protein is always preferred. This cheap Fat Decimator System includes a list of high-quality protein that boosts metabolism and builds muscle, so your fit body stays for the long term, and your body burns fats even when you're not moving or working out. Healthy Fats Fats is a scary word when you are trying to lose weight, that's sure. But fats are actually vital for the body in order to keep going, the healthy ones of them. The author of the best fat decimator system made sure to include a list of foods that contain healthy fats that should be included in the diet. Don't worry, all the foods are easily affordable and available in all countries. Vitamins And Nutrients The diet was originally made for soldiers, so the author made sure to provide more than enough information about vitamins and nutrients that will keep you sharp and focused, in order to avoid the normal energy downfall that happens to people when they diet. The book shows you all the foods that are rich in vitamins and nutrients, and they are not expensive at all. No Low-Carb Diet Yes, you read it right. No more of those low carb diets that make you go hungry when you look at a piece of bread! One of the most important aspects of the best Fat Decimator System is keeping you healthy, and cutting off carbs is not the way to do that. The only way to get energy for the body to function correctly is through carbs, it's just important to get them from the right source and in the right amounts. That's what the book shows you. Chapters of the Fat Decimator System : Rapid Weight LossWhy 3 Weeks?21 Days to make a HabitThe Truth About Weight LossHow We Get FatHow to Get ThinNutrientsFiberFruits and VegetablesThe Miracle FiberProtein, Fat and CarbohydratesWaterMetabolismWays to Rapidly Accelerate Fat LossRules of Fat LossHow to Increase Catecholamines and Lower InsulinReducing Calories the Right WayReduced Carbohydrate IntakeStarvation ModeExerciseStubborn Body FatFat Burning Supplements Excited yet? Order your Fat Decimator System now for an exclusive offer and a handful of free bonuses! —> www.fatdecimator.com

Product Name: Fat Decimator System Author Name: Kyle Cooper Bonus: Yes Official Website: CLICK HERE Add to Cart - Buy only on $17 ($20 OFF) - Click Here Fat Decimator System is a 131-page program that is based on more than a decade of research. Focusing on how the human body works, this guide will help you shed that stubborn belly fat you just can't seem to get rid of. Broken down into three components, you will need to focus on diet, exercise, and your motivational mindset. As you lose weight, you'll improve your health — it's a win-win. Fat Decimator System is based on years of research, over 500 medical studies, and real-world testing. Helping users shed belly fat quickly and safely, this program is truly one-of-a-kind. As long as you follow the system as directed, you will lose up to 20 pounds in just 3 weeks! Best of all, you will learn why you are doing what you're doing. WHAT IS THE FAT DECIMATOR SYSTEM? At its core, the Fat Decimator System is a weight loss program. However, it's also an educational tool. By investing in this system, you will learn so much about the myths that influence the weight loss industry. Combining the three elements discussed above, this system is one of the most comprehensive and easy-to-use systems currently available. If you're sick of trying one diet after another, it's time to put a stop to ineffective programs. The Fat Decimator System works! WHO CREATED THE FAT DECIMATOR SYSTEM? Kyle Cooper is no stranger to health and fitness. Serving as a marine, he was also a certified trainer. Helping both civilians and those in the military, he would help train those in need. After serving overseas, he met a Korean medical student who introduced him to some of the most effective weight loss solutions. Based on science, he now uses his knowledge and experience to transform the bodies (and lives) of people just like you. WHAT CAN I EXPECT FROM THE FAT DECIMATOR SYSTEM? Opening up with a well-written intro, Kyle stresses the importance of following this program exactly as its designed. In order to achieve results, you MUST complete the program from start to finish. Offering a personal look into his journey in terms of publishing this system, you'll immediately feel at ease. You're in good hands! "Launch" is the first section, helping you better prepare for your journey ahead. Broken down into three subsections, you'll know exactly what areas you'll be addressing — diet, exercise, and lastly, willpower, motivation and mindset. Next, "Rapid Weight Loss" focuses on the fact that most people want to lose weight and lose it now! In fact, most diets fail because it takes too long to see results — but not this one! Helping you boost your motivation, you'll want to get started! Focusing on the scientific evidence behind this, "Why 3 Weeks?" explains the effectiveness of this timeline. Then, "21 Days to Make a Habit" supports a whole new mindset. After all, for three weeks, you will need to eat healthy and go to the gym. If you have ever wondered WHY the weight loss industry is SO confusing, you'll get your answer in "The Truth About Weight Loss." All of this information is helping you better understand why you will be doing what it is you're asked to do. This is followed by one informative, highly interesting section after the other, including: How to Get FatHow to Get ThinNutrientsFiberFruits and Vegetables – The "Miracle Fiber"Protein, Fat, CarbohydratesWaterMetabolismA Surprisingly Simple Way Anyone Can Rapidly Accelerate Weight LossThe Undisputable Rules of Fat LossHow to Increase Catecholamines (And Lower Insulin)Reducing Calories the Right WayReduced Carbohydrate IntakeStarvation ModeExerciseStubborn Body FatFat-Burning SupplementsSummary Focusing on a 100 percent natural approach, you will learn to work with your body to achieve the results you desire. From the foods you eat to the habits you develop, you will begin to see how your current lifestyle has influenced your inability to lose weight in the past. As you read through each section, you will love how this program is designed. The information is so clear and well-presented it truly is a treat to read. Best of all, the information you'll learn will help you transform your body. Today is the day that you invest in your body, mind, and future — you can do it! HOW WILL I BENEFIT FROM THE FAT DECIMATOR SYSTEM? If you have been trying to lose weight, you know that it is a tough journey. Whenever possible, it's encouraging to find programs that are not only effective, but interesting. This is exactly what you will experience when ordering the Fat Decimator System. After all, it was developed based on years of scientific research and real-world testing. By investing in this system, you will be provided with the tools you need to succeed. Best of all, as you lose weight, you'll also support your long-term health. From the power of superfoods to the importance of exercise, this program will help you build healthy, sustainable habits. In terms of the program itself, it is so well-researched and the layout is beautifully designed. This makes the program itself enjoyable to read — you won't want to put it down! Once you're finished, you can then continue learning based on the four included bonus materials: The Fastest Weight Loss Week Action Plan; 100 Great-Tasting Green Smoothies; Powerful Sex Foods and Stimulants; and the 3-Minute Belly Shrinker Video Series. IN CONCLUSION Busting belly fat no longer needs to feel like an impossible task. You CAN take control of your weight and health. Although this system is highly effective, if you're still unsure, know that this system comes with a money-back guarantee. That is how confident Kyle is that you will achieve the results you desire. You no longer need to be a slave to your belly fat. It's time to think about your health and future. Invest in the Fat Decimator today! You can order online here and before you know it, you'll be on your way to true weight loss success!

Product Name: Fat Decimator System Author Name: Kyle Cooper Bonus: Yes Official Website: CLICK HERE Add to Cart - Buy only on $17 ($20 OFF) - Click Here The Fat Decimator System is a brand-new weight loss program that cleanses the body and sheds unwanted fat quickly and safely. It allows almost anyone to lose 21 lbs in just 21 days – or more than a pound a day! Official Website Based on more than a decade of research spanning over 500 medical studies as well as almost three years of real-world testing, this program has the results – and the science – to back it up. Kyle Cooper, creator of The Fat Decimator System, is a former marine and a certified trainer who has been training soldiers in the military and civilians to get in their best shape possible for the past 10 years. This program is based on a chance meeting with a Korean medical student while serving in Afghanistan. This man introduced Gunny Cooper to a whole new way of looking at weight loss and health and it's revolutionized the way that he trains his clients and how he's been able to help tens of thousands of people regain the bodies they've desperately missed. This system peels back the veil on weight loss by dispelling the myths and showing you the science behind how the body works and how to work in harmony with your body's natural fat burning abilities to rapidly, safely and permanently shed unsightly and unhealthy pounds. This comprehensive book is broken down into three different sections: Diet: This portion of The Fat Decimator System outlines the importance of detoxifying the body before weight loss efforts, why toxins can hold your metabolism back, and the overall benefits of a cleansed system for both the body and mind. What's more, it outlines in detail which energy-rich foods previously considered 'bad for you' can help your burn fat faster than ever before. Exercise: The exercise section is designed to complement the diet portion of The Fat Decimator System. It consists of a variety of supercharged exercises that will help melt body fat even faster. Coupled with the metabolism-boosting diet, these quick and effective routines have the potential to almost double the weight loss results. Willpower, Motivation, and Mindset: This third section delves into some of the most common myths about willpower and how truly understanding the underlying realities of motivation can revolutionize your weight loss – and your life. It's a vital part of this program and, for many, has helped them lose weight fast and keep it off for good. These three elements combined create one of the most comprehensive and easy-to-use fat loss programs to date. People all over the world are already using it to lose weight quickly and easily while living a healthier and happier life along the way. To tap into the secrets about weight loss that have been hidden for so long, visit Kyle's website and watch his free presentation today. Scientific References 1. University of Florida. "New details linking stress, fat metabolism revealed." ScienceDaily. https://www.sciencedaily.com/releases/2016/01/160106125046.htm 2. Princeton University. "High-fructose corn syrup prompts considerably more weight gain, researchers find." ScienceDaily. https://www.sciencedaily.com/releases/2010/03/100322121115.htm 3. Uppsala University. "PCB exposure linked to increased abdominal fat." ScienceDaily. www.sciencedaily.com/releases/2012/05/120529102423.htm 4. Skidmore College. "Diet helps shed pounds, release toxins and reduce oxidative stress." ScienceDaily. www.sciencedaily.com/releases/2017/01/170111184102.htm 5. NIH/National Institute of Neurological Disorders and Stroke. "Brain may flush out toxins during sleep; Sleep clears brain of molecules associated with neurodegeneration: Study." ScienceDaily. www.sciencedaily.com/releases/2013/10/131017144636.htm 6. (Karolinska Institutet. "Discovery explains how receptor regulates fat accumulation in obesity." ScienceDaily. www.sciencedaily.com/releases/2014/08/140826085726.htm 7. Hazuda H, Fowler SP, Williams K. (June 27, 2011). The San Antonio Longitudinal Study of Aging. University of Texas Health Science Center at San Antonio. 8. Suez J, Korem T, Zeevi D, et al. (October 9, 2014). Artificial sweeteners induce glucose intolerance by altering the gut microbiota. Nature. 514, 181-186. 9. University of Georgia. "Spices May Protect Against Consequences of High Blood Sugar." ScienceDaily. https://www.sciencedaily.com/releases/2008/08/080805153830.htm 10. http://articles.mercola.com/sites/articles/archive/2012/03/10/the-most-unhappy-of-pleasures-this-is-your-brain-on-sugar.aspx 11. http://articles.mercola.com/sites/articles/archive/2011/06/08/7-healthy-foods-that-are-making-you-fat.aspx(http://www.today.com/health/7-healthy-foods-are-making-you-fat-2D79417570). 12. University of Georgia. "'Diet' products can make you fat, study shows." ScienceDaily. www.sciencedaily.com/releases/2017/04/170425140210.htm 13. http://articles.mercola.com/sites/articles/archive/2014/11/26/12-worst-food-additives.aspx 14. Frank GK, Oberndorfer TA, Simmons AN, et al. Sucrose activates human taste pathways differently from artificial sweetener. Neuroimage. 2008;39:1559-69. 15. Bellisle F, Drewnowski A. Intense sweeteners, energy intake and the control of body weight. Eur J Clin Nutr. 2007;61:691-700.

Product Name: Fat Decimator System Author Name: Kyle Cooper Bonus: Yes Official Website: CLICK HERE Add to Cart - Buy only on $17 ($20 OFF) - Click Here The Fat Decimator System is a brand-new weight loss program that cleanses the body and sheds unwanted fat quickly and safely. It allows almost anyone to lose 21 lbs in just 21 days – or more than a pound a day! Official Website Based on more than a decade of research spanning over 500 medical studies as well as almost three years of real-world testing, this program has the results – and the science – to back it up. Kyle Cooper, creator of The Fat Decimator System, is a former marine and a certified trainer who has been training soldiers in the military and civilians to get in their best shape possible for the past 10 years. This program is based on a chance meeting with a Korean medical student while serving in Afghanistan. This man introduced Gunny Cooper to a whole new way of looking at weight loss and health and it's revolutionized the way that he trains his clients and how he's been able to help tens of thousands of people regain the bodies they've desperately missed. This system peels back the veil on weight loss by dispelling the myths and showing you the science behind how the body works and how to work in harmony with your body's natural fat burning abilities to rapidly, safely and permanently shed unsightly and unhealthy pounds. This comprehensive book is broken down into three different sections: Diet: This portion of The Fat Decimator System outlines the importance of detoxifying the body before weight loss efforts, why toxins can hold your metabolism back, and the overall benefits of a cleansed system for both the body and mind. What's more, it outlines in detail which energy-rich foods previously considered 'bad for you' can help your burn fat faster than ever before. Exercise: The exercise section is designed to complement the diet portion of The Fat Decimator System. It consists of a variety of supercharged exercises that will help melt body fat even faster. Coupled with the metabolism-boosting diet, these quick and effective routines have the potential to almost double the weight loss results. Willpower, Motivation, and Mindset: This third section delves into some of the most common myths about willpower and how truly understanding the underlying realities of motivation can revolutionize your weight loss – and your life. It's a vital part of this program and, for many, has helped them lose weight fast and keep it off for good. These three elements combined create one of the most comprehensive and easy-to-use fat loss programs to date. People all over the world are already using it to lose weight quickly and easily while living a healthier and happier life along the way. To tap into the secrets about weight loss that have been hidden for so long, visit Kyle's website and watch his free presentation today.

Issue 64.2 of the Review for Religious, 2005. ; Faith Perspectives Taking Account Religious Life Holy People QUARTERLY 64.2 2005 Review for Religious fosters dialogue with, God, dialogue witt~ ourselves, and dialogue with one . another about the l~olin~ess~w~e try tolive' ~ ~ according to charisms of Catholic religious life,,; As Pope Paul VI said, our Way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ° St. Joseph's Provincial House 333 South Seton Avenue ° Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2005 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. view for religious Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff Webmaster Advisory Board David L. Fleming SJ Philip C. Fischer SJ Elizabeth McDonough OP Eugene Hensell OSB M~ry Ann Foppe 7Fracy Gramm Jiady Sharp ' Clare Boehmer ASC Steve Erspamer SM .Kathleen'Hughes RSCJ Ernest E. Larkin OCarm Lot~is and Angela Menard Bisl~op Terry.Steib SVD Miriam -D. Ukeritis CSJ :'. QUARTERLY 64.2 2O05 contents 116 prisms Prisms faith perspectives Reaching the Alienated Heart: An Interpretation of the Descent into Hell Dennis J. Billy CSSR examines our creedal profession that Jesus "descended into hell" and finds an understanding for our contemporary human experience. 129 Feet First into Resurrection Bonaventure Stefun OFMCap delves into the significance of the Christian action of the washing of the feet in its sacra-mental way of relating us to the risen Christ. Reflection and Discussion 11,4] 135 152 taking account Framing the Ethical Rights of Priests James F. Keenan SJ writes as a moral theologian to propose four ethical rights that would seem to need recognition for the healthy communio of the church. Faith and Solidarity in Action Anne Munley IHM presents a summary overview of the May 2004 plenary session of the International Union of Superiors General (UISG) dealing with the ministry of reconciliation. Review for Religious 159 Women Religious in Treatment for Addictions Millie Cargas describes art therapy and its effectiveness in therapy programs. 168 Asceticism and Chaste Celibate Love 177 184 194 Vilma Seelaus OCD unites chaste celibate love with an asceticism that enlarges the heart to receive a greater outpouring of God's love, which then flows more freely through us into the lives of others. Prayer hoOy people Snapshots of Three Lesser-Known "Saints" Robert F. Maloney CM sketches in brief detail the lives and deaths of three Catholics who continue to call us to witness to our faith. Learning to Live Serenely: The Wisdom of FFancis de Sales Juliana Devoy RGS reintroduces us to the sage advice of Francis de Sales in the ordinary daily living of our Christian lives. Reflection and Questions Good and Bad Zeal, Good and Bad Spirits Joseph I. Cisetti notes that, while distinct, the teaching of St. Benedict on good and bad zeal and the instructions of St. Ignatius on good and bad spirits bear similarities useful for both personal discernment and pastoral ministry. Reflection Questions ~ 201 206 ]epartrn r s Scripture Scope: Reading the Acts of the Apostles Canonical Counsel: No More, No Less, and No Other . 212 Book Reviews 64.2 200Y prisms Te title of the apostolic letter "Stay with Us, Lord," published on the occasion of the October 2004-October 2005 Year of the Eucharist, repeats the request that the two disciples gave to the stranger as they made their way to Emmaus on that first Easter Sunday. Each year we seem to enter anew into the full challenge of our asking the Lord "to stay with us" as we move into the Easter and Pentecost seasons .and the Ordinary time of our Christian living that follows. Every Eucharist we celebrate brings home to us our relating to the Risen Lord in his sacra-mental presence. As we know from our scripture readings in the Easter season, Jesus seemed to move in and out of the disciples' lives. His alter-hating presence and absence prompted Peter and some of the other apostles to go back to their trade of fishing, which provided the occasion for a picnic breakfast at the seashore. Perhaps over and over again we may have heard the apostles and disciples begging "Stay with us, Lord." The Risen Lord does "stay" with his eucharistic stance of offering himself totally in love to God his Father and of giving himself R~ie'w for Religio~s totally in love over into our human hands. The once-event of crucifixion is removed from the boundaries of time by the very person of Jesus now risen and "stay-ing" with us day after day. Each celebration of the Eucharist calls forth our recognition of this nearness of Jesus, inviting us to be with him in this love-offering. Eucharistic adoration outside of Mass continues to chal-lenge us to recognize Jesus' presence not so much as merely "staying" with us but rather as continuously offer-ing himself in love totally to the Father and to us and always inviting us to fully integrate ourselves into his sacrificial (that is, "making holy") action. "Stay with us, Lord"--heartfelt as the plea is--needs more humbly to be prayed as "Let us be where you are, Lord." Our greatest desire is always to be where God is; we do not smugly ask God to take the trouble to come to where we prefer to be. By God's grace and calling, some women and men, often hermits or consecrated religious, have dedicated their lives to Eucharistic worship. They have given their lives to "stay" with the Lord. But for the most part we ordinary Catholics find that life is spent in many activities, working for a living, being helpful and hospitable, planning, coping with setbacks, involved with family or community, with limited time for church celebrations and Eucharistic devotions. Are we slow to expect Christ to "stay with us"? .If we are, why not prayerfully seek to "stay with Jesus" as he continues to be active everywhere in this busy world of ours? Then we realize the 'truth of the Eucharistic action: Jesus is the One inviting us to be With him in his love offering to God and to others. Our. prayer is: "Let me stay where you are." David L. Fleming SJ 117 64.2 2005 faith perspectives DENNIS J. BILLY Reaching the Alienated Heart: An Interpretation of the Descent into Hell The doctrine of Christ's descent into hell after his suffering and death on Good Friday conveys some important truths about the meaning and scope of the paschal mystery. To understand this doctrine, we must distinguish its theological for-mulation from the underlying truth it seeks to express. Also we must put aside any prejudices that would prevent us from probing this doc-trine for its full worth and must open our hearts to its deep spiritual wisdom. My purpose in this essay is to explore what the Apostles' Creed means when it says that Jesus "descended into hell" and to see this teaching's impact on our lives today. Christ's Redemptive Self-Emptying As we begin, note that the descent into hell makes sense only if we examine it in the con-text of the creed's other affirmations about Dennis J. Billy CSSR, a frequent contributor to our pages, writes from Accademia Alfonsiana; C.P. 2458; 00100 Roma, Italy. Review for Religious Christ, especially those related to his plan of redemp-tion. The Apostles' Creed, we are told, "is rightly con-sidered a faithful summary of the Apostles' faith" and constitutes "the oldest Roman catechism." 1 Since all of the church's teachings about Christ are closely related, just where this particular doctrine appears in the creed can tell us much about its overall function in the faith of the early church. When looking at the surrounding words, we see that Jesus' descent is placed between affirmations about his suffering and death ("he suffered under Pontius Pilate, was crucified, died, and was buried") and the proclama-tion of his resurrection ("on the third day he rose again"). If the early Christians considered entering the realm of the dead a natural outcome of Jesus' passion and death, then rising from the dead preceded his ascent into heaven. This immediate context tells us that Jesus' descent into hell occupies an important place in the over-all narrative of Jesus' redemptive journey. If it did not, it would never have been placed at the very heart of the creed's Christological affirmations. The preceding and subsequent Christological affir-mations in the Apostles' Creed make this even more apparent. Earlier we affirm that Jesus is the only Son of the Father, that he was conceived by the power of the Holy Spirit and born of the Virgin Mary. Later we affirm that Jesus ascended into heaven, sits at the right hand of the Father, and will come again in glory to judge the living and the dead. The creed's entire Christological narrative, then, looks something like this: incarnation, birth, suffering, death, descent into hell, resurrection, ascent to the Father's right hand, return in glory, final judgment. Along with the resurrection, Jesus' descent into hell lies at the center of the narrative of human redemption. It is the last action of Jesus' redemptive self- 119 64.2 200~ Billy ¯ Reacbing the Alienated Heart emptying and the point from which his transformation and glorious ascent begins. rOse,ore the dead, ' ascended into heave " allows for somb latit de: about how these forrnulation " " should be ftnderstOod. ,:, Formulation and Truth At this point some pivotal questions arise. What is the correspondence between the statements in the Apostles' Creed and the truths they express? Is this brief narrative of Jesus' redemptive mission meant to be taken lit-erally? Does it reveal certain truths about Christ's redemptive action that can be removed from their present theological formulations in the hope of uncovering deeper, even more penetrating insights into the mystery of the Christ event? Is it possible to uncover the underlying truths of the creed without doing damage to the tradition by which those truths have been passed down? There are no simple answers, to these important and enigmatic questions. Some statements in the creed are affirmations of historical fact and require a close con-nection between the formulations themselves and the truths they .state. To say that Jesus suffered, died, and was buried, for example, leaves little room for discus-sion. Either these affirmations happened or they did not. The historical events to which they refer must be either accepted or denied. Other statements in the creed, however, are affirma-tions of faith that cannot be historically verified and thus Review for Religious offer more leeway in distinguishing between their for-mulations and the truths they disclose. To say that Jesus rose from the dead or ascended into heaven allows for some latitude about how these formulations should be understood. What do we mean when we say someone has risen from the dead? What is our understanding of ascension? What is our understanding of heaven? Unlike the notions of suffering, death, and burial, these con-cepts have no historical precedents with which to com-pare them. Given these possibilities, theologians need to discern with care the nature of the particular creedal statement before them and then determine to the best of their abil-ity the relationship between the formulation itself and the truth it uncovers. While a certain logical gap will probably always exist between the formulation and the truth to which it points, the gap will likely vary from one doctrinal formulation to the next. Understanding Jesus' Descent Like the doctrines of Jesus' resurrection and ascen-sion into heaven, the creedal affirmation of Jesus' "descent into hell" allows for a certain amount of dis-tance between its theological formulation and the truth it expresses. After all, there must be more to this doctrine than the image it conjures.in our minds of a literal, spa-tial descent by Christ into the dark and gloomy under-world of the now outdated Hebrew worldview. What about the astonishing message of God's undying love for the world? Most would agree that hell is not so much a place as a state of being, one completely alienated from God. In our reinterpretation of hell, the focus should be on the spiritual and mental, not the physical. When speaking about Jesus' "descent into hell" today, perhaps we should interpret it as revealing something about 121 64.2 2005" Billy ¯ Reaching the Alienated Heart humanity's alienation from God and about Jesus' role in bringing that alienation to an end. Alienation makes us feel isolated from ourselves, one another, and God. It hinders us on our journey through life and prevents us from becoming the persons we are called to be. Ronald Rolheiser puts it this way: "We are social beings, meant to live in love and intimacy with others. Our nature demands this. When, for whatever reasons, we cannot achieve this and communicate love as we should, then something is missing inside of us--and we feel it! We feel estranged and alienated.''2 To be in hell is to be in a state of complete and utter alienation from God. In such a state, we have lost touch with our-selves and so have become incapable of reaching out in love to anyone. If we are honest, all of us will admit experiencing sometime in our lives this sense of being estranged from and "out of sync" with ourselves, the world around us, and the God who created us. We feel at war with our-selves, divided and incapable of healing the division. Although we are conscious of it in various ways and degrees, this sense of alienation is not a matter of per-sonal choice (although choice can contribute to it), but a part of our existential condition as human beings. What makes matters worse is that we somehow sense that it was not meant to be this way, that something has gone terribly wrong with our human condition and that some-how humanity as a whole bears at least some (if not all) responsibility for it. Making All Things New Christianity is all about how God chose to make things right again by sharing our human condition and overcoming this alienation lurking deep in our hearts. Down through the ages, the church has developed the Review for Religious doctrines of original sin and redemption to explain this universal alienation and reveal the way God has chosen to rectify it. Jesus' descent into hell is intimately tied to these fun-damental Christian doctrines, each of which, like two sides of a coin, cannot exist without the other. Here, too, a distinction must ., - - -- be made between the formulations of these doctrines and the truths they disclose. Like Jesus' descent into hell, these doc-trines allow room for interpretation. The doctrine of original sin affirms that all of humanity has somehow become alienated from God in its collec-tive soul. The doctrine of redemption, in turn, affirms that, for any healing to take place, Jesus entered that realm of alienation and preached the Good News of God's love for each and every human being. When seen in this light, Jesus' descent into hell is the final stage of his redemptive self-emptying. H~ has entered our world, given himself to us completely, to the point of dying for us, and even to the point of telling those who live in complete alienation from the divine that God still loves them. Through the cross Jesus reveals his message of divine compassion, breaks down the resistance of our primal alienation, and offers newness of life to all who would have it. Byzantine iconography illustrates this point very well. When depicting the descent into hell, the artist normally has Jesus standing on the toppled gates of hell with a scroll in one hand and pulling Adam out of a bottom- The word preached by Jesus to those in hell boldly proclaims a new creation made possible by hi! rising from the dead. 64.2 2005 Billy * Reaching the Alienated Heart less pit with the other. Below Adam, angels can be seen locking Satan and his minions in chains that will hold them captive for all eternity. According to the principles of iconography, a scroll typically represents the preach-ing of the word. Since "Adam" in Hebrew means "man," in the universal sense of the term that today many would refer to as "humanity," Jesus' lifting of Adam, the first man, indicates the healing of humanity's primal wounds and its elevation to even great heights through Christ's redeeming grace) The word preached by Jesus to those in hell boldly proclaims a new creation made possible by his rising from the dead. Through his resurrection Jesus, the first fruits of the new humanity, takes fallen humanity by the hand, lifts it out of its primal alienation, and lets it par-ticipate in a union with the divine more intimate than everbefore thought possible. Jesus' descent into hell cannot be properly understood apart from his rising from the dead. It relates to the resurrection as the doctrine of original sin relates to the redemption. They are like two sides of a coin: they cannot exist without each other. Observations The above presentation offers a rethinking of the church's traditional teaching of Jesus' descent into hell. What follows are a number of remarks designed to fill out this interpretation in practical and relevant ways. 1. To begin with, this presentation challenges us to examine our minds and hearts in order to affirm what we truly believe about our faith. The doctrines of Christianity developed over time out of the experience of God's people and must always try to speak to their ongo-ing experience. If they fail to do so, they risk becoming brittle assertions from the past that fail to inspire and give life. The challenge for today's believers is to engage Review for Religious these doctrines in such a way that they continue to speak to their experience while remaining faithful to the insights of our Christian forebears. This presentation of Jesus' descent into hell uses different interpretive lenses to affirm the underlying truths of the traditional teach-ing so that they can be understood among the shifting contours of today's spiritual landscape. 2. A fundamental presupposition of this presentation is that it is possible to draw a distinction between a par-ticular formulation of the Christian faith and the truths it seeks to express. Since the complex relationship between language and meaning are not easy to unravel (if at all), we have urged here that, when seeking a refor-mulation of a doctrine that would be more palatable to contemporary tastes, we proceed strictly on a case-by-case basis. The approach used here for reinterpreting Jesus' descent into hell, for example, would not neces-sarily work in discussions of other creedal statements, especially those with more historically verifiable claims. 3. The distinction between a theological formula and the truth it discloses can be upheld on the basis of the analogy of human language. As with language, the Aposdes' Creed is a complex system of symbols that seeks to convey an intricate web of meaning. While all trans-lations of that meaning from one language to others are themselves interpretations (some better than others), we maintain that translations are not only possible but some-times absolutely required. This claim is all the more true for the church's proclamation of the Gospel, which at one and the same time must remain faithful to the apos-tolic tradition and relevant to the spiritual needs of each generation. 4. The choice of the phrase "alienation from the divine" as the existential equivalent to the Christian doctrine of hell has much in its favor. The term "alienation" is used 64.2 2005 Billy * Reaching the Alienated Heart by many spiritual writers today and, when taken to an extreme, conveys a sense of the intense pain and isolation experienced in a life marked by a total absence of God. The knowledge, moreover, that there are different degrees of alienation (from simple noninclusion to total estrange-ment) brings new insights in the Catholic doctrine of purgatory. If hell is the state of being in which individuals have become so alienated from God that they can no longer open their hearts to God's compassionate love, then pur-gatory represents that state of being where alienated hearts still can be moved to conversion. Seen in this light, the final judgment is not an external ruling exercised by Christ at the end of time, but the simple recognition that per-sons' choices in life have a cumulative effect on their hearts. 5. Finally, Jesus' death on the cross, his descent into hell, and his resurrection from the dead do not bring an end to humanity's existential condition of alienation from the divine, but begin its healing. Jesus' descent into hell was not a single, one-time event, but a continuous engag-ing with humanity's alienation from the divine. Because Jesus' redemptive action occurs both in and out of time, he continues to empty himself for us to this very day by descending into the throes of our alienation from God in order to make of it a new creation. V~at has changed for us as a result of his redemptive action is that, in the midst of this alienation, we can hear a still small voice from deep within our hearts calling us by name and affirming God's compassionate and abounding love for us. That voice is the Spirit, the bond of love between the Father and the Son, who wishes not only to speak but also to dwell within our hearts. Jesus' redemptive action makes it possible for us to live a life in the Spirit. This descent into hell is a stark reminder of what our lives would be like without him. While these observations do not exhaust the insights Review for Religious that this interpretation of Jesus' descent into hell has to offer, they demonstrate that doctrine can be both con-tinuous with the past and relevant to the spiritual sensi-tivities of today's believers. We have seen that this descent can be understood as Jesus' proclamation of the truth of his resurrection even to those who have com-pletely alienated themselves from the divine love. Although God's love for humanity is deep and plen-tiful, Jesus was well aware that not everyone would be ready to accept his message of forgiveness and intimate friendship with the divine. He experienced rejection dur-ing his public ministry and fully expected the same (if not worse) when he journeyed to hell by way of his grue-some and bloody death by crucifixion. This knowledge, however, did not prevent him from proclaiming his trans-forming message of God's love in the realm of the dead. On the contrary, it emboldened him. The point of this essay is that this shadowy realm lies not in some dark, murky Sheol beneath the pillars of the earth, but deep in the human heart. Even today Jesus goes there to proclaim his message and bring an end to humanity's primal alienation from God. Although the message he preaches is a source of vexation to many (hence the well-known phrase "harrowing of hell"), many whose hearts have not been completely hardened will listen to it and be moved to repentance. In the final analysis, Jesus' descent into hell affirms that the Good News is destined to be proclaimed not just to the ends of the earth, but to the heights and depths of reality itself, especially the heights and depths of the human heart. "God is everywhere," as we learned from our penny catechism--even in hell. He is present not only by virtue of keeping things in existence, but also by virtue of his word, the healing message of hope he carries to our fallen and alienated humanity. 127 64.2 2005 Billy ¯ Reaching the Alienated Heart Notes *Catechism of the Catholic Church (Rome: Libreria Editrice Vaticana, 1994), p. 53, §§194 and 196. 2 Ronald Rolheiser, The Restless Heart: Finding Our Spiritual Home in Times of Loneliness (New York: Doubleday, 2004), p. 43. 3 For more on iconography and Jesus' descent into hell, see M. Helen Weier, Festal Icons of the Lord (Collegeville: Liturgical Press, 1977), pp. 41-44. 128 Mother and Son She sits in the half lit room, eyes half closed in prayer. Outside, it is still dark, and all in the house but her are asleep. She looks up as the room fills with light, a new day breaking, the light like none she or anyone else has ever seen. Although it is not whiter than snow, the light of the angel at the tomb, to see it would frighten most. But she, with a light of her own, greater than that of angels, knows she has nothing to fear from this light of purest love. Kevin Bezner Re~ie~ for Religious BONAVENTURE STEFUN Feet First into Resurrection ~ nly with the beginnings of scholasticism in the 1 lth or 12th century was there a careful and sys-tematic distinguishing of sacraments from sacramentals. In 1274 the Council of Lyons (DS 860) listed the church's seven sacraments. In earlier centuries, preach-ers would include various actions in Christian life as grace-giving sacraments/sacramentals, without con-trasting them. One action of Christ commonly followed was his washing of his disciples' feet at the Last Supper. In an age when most travel was by foot, one would think that people would take feet for granted--take them in stride and ignore them. Once people's feet developed calluses, it would seem that they could go on forever with a minimum of care. Paul blithely considered feet to be less majestic parts of the body, even though essen-tial for carrying the faith beyond the mountains. As insignificant as feet would have seemed, people could not forget what the Master had done. One can imagine Peter welcoming visitors to his place of abode with a basin and a towel. Feet took on such an importance that 129 Bonaventure Stefun OFMCap writes this reflective article from St. Augustine Friary; 221-36th Street; Pittsburgh, Pennsylvania 15201. 64.2 2005 Stefun ¯ Feet First into Resurrection washing guests' feet was seen as a kind of sacrament in the church for hundreds of years. Imagine how the concept of a body's importance may have developed in the early church. First came the gru-eling crucifixion and then the gradual realization of res-urrection, both actions involving the Lord's body. What Jesus did in washing the apostles' feet became a way of understanding his res-urrection, for it was a complete and natural demonstration of his incarnation, his embod-ied life on earth. His concern for a lowly part of the human anatomy reminds us that his own mortality came from his human makeup. Disciples could simply follow footsteps into the theology of a Lord who could die and then be raised from the dead. The story began on Easter Sunday. Once the Sabbath restrictions were ended, disconsolate women set out for the tomb where their Master had been quickly buried. These were the women from Galilee who used to accom-pany Jesus and his Twelve. They liked to prepare the lit-tle that he ate and to minister to his various needs, tiny as those needs usually were. This time, with desolate hearts, they wanted to per-form their final service with all their deepest love. They wanted to provide for Jesus' body the anointing that had to be cut short when the Sabbath followed so closely on his dying. Their hearts were filled with love and with an overflowing sorrow, the ambivalent feelings the living experience in taking care of the dead. All those feelings were suddenly turned to alarm as Review for Religious they drew close to the tomb. It was gapingly open, and they could see that it was empty. Immediately they feared desecration or vandalism or strong intimidation on the part of the soldiers or the city's leaders. In their bewil-derment the women turned back to their homes, stum-bling along in stunned silence.lust a short way along their return road, the)~ were jolted to a stop. There was .Jesus, just standing there, not a desecrated corpse but alert and fully alive. He lifted his hand in silent bless-ing and greeting. He had come on purpose, knowing the familiar road they would use. Without hesitation the women knelt in a cluster and embraced his feet. Their prostration was typical enough for their day, more than just a simple bow when paying respect to a beloved teacher. Disciples would kneel to acknowledge how superior the person was who taught them and made sense of life's daily struggles. This time, embracing their Master's feet implied something even greater than deep respect. Jesus himself had embraced his disciples' feet with his hands, washing their feet and drying them with the padded caress of a towel. The women marveled when they heard the Apostles tell the story. Once that ritual of washing feet was completed on the solemn occasion of his last meal with them, Jesus told his disciples to do what he had done, and they told others. This would be a sign that they were.Jesus' disci-ples. The whirlwind events of the next days prevented any development of the new rite of service, but all would have been thinking of his command to wash one another's feet, serve one another, love one another just as Jesus loved each of them. Even the children would have to be part of this new and loving ritual of washing feet. Jesus said plainly that all such service, even to the very least, was really done for him. 131 t~4.2 200~ Stefun * Feet First into Resurrection The Gospel of John On 12:3-7) subtly connects this foot-washing by Jesus with the tearful washing and costly anointing of Jesus' feet by a woman of tarnished reputa-tion in the house of Simon the Pharisee (Lk 7:37-38, Mk 14:3-8, Mt 26:7-12). Judas called the flood of oil a dread-ful extravagance. We all are inclined to thoughts like that, John seems to imply, and perfumed oil belongs on the head, not the feet! It certainly seemed wasteful until Jesus said it was part of the preparation for his burial. Now, on the road returning home, the women real-ized that the pre-burial anointing by one or two women was more important to Jesus than what they were attempting to do by going to his tomb early in the morn-ing. He seemed to accept that anointing of his feet at a Pharisee's interrupted dinner as a special sign, a sign which indicated an intense love and an immense faith. John suggests in his Gospel that the woman, named Mary, was showing the kind of reverence a body deserves that brings God's presence into salvation history. Jesus kept saying that he knew he was about to be executed. He would die and bring about forgiveness of sin, and he would do it through his body. He would put his body into total submission to God, and in dying he would trust the Father to take care of him, including his body, and even his feet. The woman herself seemed to be saying the same thing with her aromatic anointing. The body she anointed would not carry the stench of corruption but rather the fragrance of God's presence. In accepting this service for his burial, Jesus was indicating that he had no fear of physical corruption after death. Psalm 16 had long before assured him of his Father's intervention to keep his body from decay. He needed just to trust his Father, to live by faith as completely as he asked his dis-ciples to do. Review for Religious As the women of Easter Sunday embraced their Lord's feet along a familiar road, they understood the fuller meaning of washing and anointing feet. They con-eluded that every washing was also an anointing, a prepa-ration for his burial. All the daily care for little children and other needy persons was part of his burial, as were all the care and respect shown for the bodies of persons who had died. The very care became the perfume of love and the promise that the Father would be present even when bod-ies succumbed in death. What this woman did in anointing his feet, Jesus said, would be recalled wher-ever he would be remembered and his gospel proclaimed. When he made this remark, it seemed like simple grati-tude on his part, but he was really saying that every dis-ciple of his could help prepare his body for burial. Their daily acts of service to their brothers and sisters would be an anointing with perfumed oil, a symbol of God's presence and a pledge of resurrection, his own first, and then that of all his disciples. It was natural for people in the early church to con-clude that the washing of feet was a kind of sacrament, a sign of the Lord's presence and a channel of grace. Gradually, in the course of centuries, feet became pam-pered by socks and sturdy shoes and comfortable trans-portation and no longer looked forward, upon arriving, to the soothing removal of mud and dust. Not just tramping feet but all parts of a Christian's body took on the role of signifying the body of Christ. Can we, like Jesus, in dying, trust the Father ~to take care of us, including our body, and even our feet ? 133 64.2 2005 Stefun ¯ Feet First into Resurrection Instead of a washing only, at baptismal rites the body would be anointed, as it would also at confirmation and the sacrament of orders. Often a healing anointing would be given to the sick, and the sacrament of healing addressed the greater healing of sin's wounds and the grand hope of sharing in our Lord's risen life. In these latter-day circumstances, the washing of feet has taken on the appearance of an act of penance and humility, a virtuous act, but no longer a sort of sacra-ment like the seven described by the Councils of Lyons, Florence, and Trent. Not just the washing of feet, but all thoughtful care of others used to be understood as a path toward understanding and being involved in Christ's dying and rising. If feet no longer need gentle washing as a matter of kind hospitality, some other service in Jesus' name for a poor child or a travel-worn person on life's journey would keep Jesus' disciples aware day by day of him dying and rising among us, or us dying and rising in him. Questions for Reflection and Discussion Questions for personal reflection and group discussion: 1. How do we understand our Catholic distinction between sacraments and sacramentals? Perhaps we may need to review "Sacramental, in the Catechism of the Catholic Church, Part Two, Chapter Four. 2. We experience the washing of the feet during the Holy Thursday Eucharistic celebration. Have we experienced other sacramental moments during the Eucharist or other Catholic prayer service? Why was this action sacramental for us? Review for Religious JAMES F. KEENAN Framing the Ethical Rights of Priests Lately priests have been writing and signing a variety of statements. For-instance, on 9 December 2002 fifty-eight Boston priests signed a letter calling for the resignation of Cardinal Bernard Law. In a letter of 1 October 2003, priests of Rockville Centre called for a meeting with Bishop William Murphy over "widespread dissatisfaction" with his leadership. The priests of Chicago wrote an open letter to the hierarchy about the tone and content of church leaders' remarks about gay and lesbian persons, a letter subsequently adopted by priests of Rochester (New York) and Boston. Then there Was the let-ter of last August signed by more than 160 priests in Milwaukee calling for a married clergy. Amazing actions inasmuch as many cannot remember during the 1980s or 1990s any other James F. Keenan SJ has written for us twice before, in 1992 and 1996. His address is Theology Department; Boston College; Chestnut Hill, Massachusetts 02467. taking account 135 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests such letters written by priests. Thus, it seems relevant for a Catholic moral theologian to ask: Do priests have a right to do this? A~dmittedly, in each instance the letters are admoni-tory at most, yet they are concerned with influencing the bishop and/or the bishops' conference. As the priests in Rockville Centre noted in their letter, as "your brother priests., we believe that [we] may have a special role." Do they? Before answering that question, I need to ask three prior questions. First, how much have moral theologians assisted priests? Second, how interested would priests be in the assistance of moral theologians? Third, how appropriate is rights language for speaking about the priesthood? After answering these questions I will pro-pose four specific ethical rights for priests. Question 1: How much have moral theologians assisted priests? The answer to the first question is simple: Not much. Strange as it may seem, priests and bishops rarely receive any professional training from moral theologians. Those who study at seminaries, divinity schools, or schools of theology do not have the type of ethical training that those at other professional schools receive. Students at business, medical, or law schools take ethics courses that address the ethical issues relevant to their particular pro-fession. They are taught the responsibilities and rights specific to their profession: matters of representation, confidentiality, whistle-blowing, client expectations, priv-ileges, promotions, evaluations, conflicts of interest, pro-fessional boundaries, and so forth. This type of ethical training is not found at most seminaries, divinity schools, or schools of theology, even though many students take two, three, or four courses of Review for Religious Christian ethics. Divinity students and seminarians gen-erally do not study the ethical demands, responsibilities, rights, obligations, and privileges specific to their voca-tion. Rather, they study the ethical norms and relevant circumstances regarding the laity's sexual relations and the attendant reproductive issues, the social ethics of governments and businesses, and the medical ethics of physicians and nurses. That is, those in ministry are taught how to govern and make ethically accountable the members of their congregations. But, generally speaking, they are not taught by what ethical reasoning, insights, or norms they should govern themselves ethi-cally. A priest, therefore, knows much, much more about birth control and in-vitro fertilization than he knows about the demands of confidentiality, the principle of subsidiarity, or the right treatment of employees. This same alienation is found in canon-law courses. When seminarians study canon law, they learn more about whether a married couple can get an annulment than the rights and responsibilities incumbent on their own state in life. Ask a priest what he should do if his vicar says to him, "An accusation has been filed against you; I deem it credible; you have two-hours to leave the rectory." Few would know what rights belong to him. But tell him that you want to marry a person who while belonging to another Christian denomination married a person in a non-Christian wedding but subsequently entered that denomination and then they both sought the blessing of a minister (of yet another denomination) and he will be able to explain to you whether and why your intended needs to file for an annulment. Priests learn a lot about how to direct others, but not about what pertains to themselves. That being said, there have been a few recent signs of change. As early as 1996 the moral theologian Richard 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests Gula wrote his Ethics in Pastoral Ministry (Paulist Press). Gula has spoken around the country about the need to develop such training. The Protestant ethicist Karen Lebacqz has likewise written and spoken extensively on the topic. More recendy, facing the crisis here in Boston, Edward Vacek, Stephen Pope, and Lisa Sowle Cahill have written and spoken in a variety of places about the need for professional ethics in the church. With the Mennonite theologian Joseph Kotva, I edited Practice What You Preach: Virtues, Ethics, and Power in the Lives of Pastoral Ministers and Their Congregations, which con-tained twenty-six essays by Christian ethicists from a dozen denominations reflecting on the need to develop more ethically accountable lives of service and leader-ship. Interestingly, though all the contributors were well-known, most of them had never written on ethical issues internal to church life. In order to help readers get an idea of the scope of issues facing people in ministry, the writers in our col-lection offered ethical guidance for individual church leaders and their communities and dealt with issues such as disillusionment and deference in clerical life, semi-nary admissions policies, candidacy programs, pastoral assignments, staff salaries, liturgical celebrations, and the practices of collegiality and subsidiarity. These initial exercises by moral theologians illustrate, then, just how much work we need to do to assist the clergy in their professional service to the church. But that leads to the second question. Question 2: How interested would the clergy be in moral theologians' assistance? That answer is simple: It all depends on the priest, for there is no consensus among priests about the need of professional ethics. The reason for this is, in part, the Review for Religious differences among them regarding their own under-standing of themselves and of episcopal decision making. The first difference is how they privilege one dimen-sion of their ministerial identity over another. Admittedly, all understand themselves as having the status of ordina-tion and yet being called to service. But they look at that double identity with specific preferences. In a wonderful new book, Evolving Visions of the Priesthood (Liturgical Press, 2003), Dean Hoge and Jacqueline Wenger asked the clergy whether there is a new status or permanent character conferred by ordina- Because status privileges the clergy as liping in a"distinct world, establishing a professional ethics for them Can be especially challenging. tion. When they first asked that question in 1970, only 52 percent of those aged 26-35 said yes, while 88 percent of those aged 56-65 said yes. But now, more than thirty years later, 68 percent of those once young priests now between 56-65 answered yes, while an enormous 95 per-cent of those 26-35 said yes. That is, thirty years ago the younger the priests were, the less inclined they were to be concerned~with the status question; today the younger they are, the more they are so inclined. Because status privileges the clergy as living in a distinct world, establishing a professional ethics for them can be espe-cially challenging. The second difference correlates with the first. Those priests more inclined to understand themselves as ordained and set apart are more comfortable with earlier forms of episcopal decision making, while those more inclined to identifying themselves with their ministerial service are looking for more professional standards. The 139 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests former tend to look at ecclesial bureaucracy with esteem and are satisfied with their fraternal and paternal expres-sions. Similarly they are comfortable with the way the Roman curia proceeds. Those who prefer service look to the world of the professional where the norms of con-duct are posted and expectations regarding promotions, decision making, and power sharing are public and clear. Thus the way a priest identifies himself also tends to develop into where he looks for standards of authority. We might be surprised by the way these differing tendencies look at canon law. Those who see themselves as having a set status are comfortable with exercises of local episcopal authority and prefer the bishop's admin-istrative or executive judgment to the actual application of the law. The men who want clarity and norms are more likely to want reform of clerical culture, and toward that end they often turn to their professional identity as expressed in canon law. These tendencies play out similarly in the contem-porary problematic of removing priests. Priests who understand themselves as ordained and set apart prefer episcopal exercise of administrative power to resolve matters. Priests who understand themselves primarily as servants favor canonical procedures. These dividing lines are applicable not only to the clergy but to the laity's relationship with the clergy. It ought not to be surprising, then, that the champions of the right of accused priests to receive due process and juridical appeal are more often those who tend to orga-nizations like Voice of the Faithful. One layperson, Catherine Henningsen, frequently addresses VOTF chap-ters and calls the removal of priests without due process "the most underreported aspect of the pedophilic crisis" and labels it "the second wave of abuse on the part of many bishops." She follows step by step the normative Review for Religious procedures that bishops should follow, that the clergy should expect, and that the laity ought to oversee. Her work highlights the natural affinity between VOTF and freestanding priests' organizations like the Boston Priests Forum and New York's Voice of the Ordained, which look to guarantee the rights of accused priests. But other priests--those who are more comfortable with ecclesial administrative judgments--are strong critics of Henningson, seeing her work as opportunistic. A final set of tendencies among priests is how they distinguish the private from the public. Priests inclined to understand themselves primarily as separated from oth-ers usually are less inclined to find relevance in the dis-tinction between the private and the public. Priests inclined to service, professional standards, and canon law give the distinction great weight. These feel that they should have private living quarters and be able to dress as they want on their vacation days. Some also see celibacy as an unnecessary intrusion into their private lives. I propose these rights, then, not to extend the divide, but to offer a context in which priests tending in either direction can discuss them, Moreover, I propose them, not as a manifesto or as a confrontational stance for those priests and laypersons who prefer the more service-ori-ented professional model. Rather, I offer a modest pro-posal to both sides of the aisle, and to those as well who try to bridge those aisles. Hopefully, it may let us find common ground upon which we can find agreement rather than disagreement. Question 3: Is rights language appropriate? The answer here is also simple: Yes. I use the word "rights" not as a canonist does, that is, as a very specific right that the Code of Canon Law recognizes; but rather as what moral theologians and Christian social ethicists 141 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests mean when we talk of the right to food, or work, or healthcare, that is, as an ethical right. Certainly, I propose these with the hope that they may be' eventually articu-lated into canonical precepts, but I do not claim that they necessarily have canonical force now. Moreover, I do not see rights as some sort of volun-taristic assertions of power over and against others; rather, I see rights language as springing from acom- " Way, b foreright . .language appeared in modern liberal democracies, righis Were fi. dt , trinsic .the,. good munity of faith looking to see how its mem-bers can best protect the good of the whole church and its specific members. Following Brian Tierney (The Idea of Natural Rigbts: Studies on Natural Rights, Natural Law, and Church Law, 11 Y0- 162$), I believe that rights were originally recognized by l lth- and 12th-century theologians and canonists who tried to articulate those that belonged to popes, bishops, the clergy, and other church members, not as inimical to the life of the church, but as constitu-tive of the church. In other words, way before rights lan-guage appeared in modern liberal democracies, rights were first expressed as intrinsic to the good of the church. Finally, as Aristotle taught us, ethics is for the com-munity, and asserting the ethical rights of priests is cer-tainly not at the cost of the community, but rather for its benefit. Thus, to the extent that these rights are not respected, to that extent not only priests but the com-munity of the church, its own very communio, suffer. Book II of the Code of Canon Law outlines the obli- Review for Religious gations and rights of all the Christian faithful (cc. 204- 223). The first set of rights and obligations belongs to the laity (cc. 224-231), and eventually the Code turns to the rights and obligations of the clergy (cc. 273-289). Here we find three canonical rights: of association, to a vaca-tion, and to fitting and decent remuneration. Instead of these three canonical rights, I propose four "ethical" ones: the right of priests to share respectfully in the episcopal ministry of the local ordinary, the right of association, the right to exercise their ministry, and the right to fair treatment. I propose these rights as modes of helping the church to further understand the way priests today should ethically live and serve in the church. The Right to Share Respectfully in the Bishop's Ministry The first right echoes one that was discussed in the revision of the Code of Canon Law, "the right of coop-erating with the bishop in the exercise of his ministry." It is the right being implicitly invoked and exercised by priests in their recent letters to bishops and bishops' conferences. John Lynch, a canon lawyer who has written on the rights of priests, frequently asserts that the "cleric shares in the episcopal ministry." Interestingly, he roots his claim precisely in the first canon in the section on rights and obligations, canon 273: "Clerics are bound by a spe-cial obligation to show reverence and obedience to the supreme pontiff and their own ordinary." Lynch's claim is derived from three Vatican Council II documents. The Decree on the Ministry and Life of Priests (Presbyterorum ordinis, §7) says: "Priestly obedi-ence, inspired through and through by the spirit of coop-eration, is based on that sharing of the episcopal ministry which is conferred on priests by the sacrament of order 64.2 2005 Keenan ¯ Framing the Ethical Rights of Priests and the canonical mission." Similarly, The Bishops' Pastoral Office (Christus Dominus, §28) says: "All priests, whether diocesan or religious, share and exercise with the bishop the one priesthood of Christ." Finally, Lumen gentium §28 declares: "The bishop is to regard his priests, who are his coworkers, as sons and friends, just as Christ called his disciples no longer servants but friends." Interestingly, the special obedience that the cleric owes his bishop is based on his sharing in the episcopal min-istry itself. This ethical right is found not only in the Code, its commentary, and Vatican documents. It is found also in the rite of ordination. The first question the bishop asks the ordinand is: "Are you resolved, with the help of the Holy Spirit, to discharge without fail the office of priest-hood in the presbyteral order as a conscientious fellow worker with the bishops in caring for the Lord's flock?" Then in the prayer of consecration we hear the bishop say: "Lord, grant also to us such fellow workers, for we are weak and our need is greater. Almighty Father, grant to this servant of yours the dignity of the priesthood. Renew within him the Spirit of holiness. As a coworker with the order of bishops, may he be faithful to the min-istry that he receives from you, Lord God, and be to others a model of right conduct." In sum, various foun-dational texts recognize the priest as having a share in the exercise of episcopal authority. For this to be conveyed as a right, I suggest that it would be implied in "respect-ful" sharing. When we hear of priests' repeated unsuccessful attempts to meet with their ordinary, we learn that this right is not adequately recognized. In fact, when we note the phenomenon of public letters written and signed by priests, we ought to see this not so much as an indication of that right being exercised, but rather as expressing frus- Review for Religious tration that the presumed right has been ignored. Priests are "going public" because in many instances the right has been long bypassed. When routinely exercised and recognized, the right would foster community, the life of the diocese, and the credibility of episcopal leadership. The Right of Association The right of sharing in the ministry of the bishop leads to fostering right relations among the clergy through association. Canon 275, ~1, states: "Since cler-ics all work for the same purpose, namely, the building up of the Body of Christ, they are to be united among themselves by a bond of brotherhood and prayer and strive for cooperation among themselves according to the prescripts of particular law." Immediately after this paragraph, the Code adds, "Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercises in the church and in the world." Thus, associations of clerics have reason not to create separa-tion from laypersons, but rather to promote their involvement. In fact, in an earlier draft of the Code, priests were called to recognize the laity's mission; in the promulgated Code they are called to promote it. Though canon 215 defined the right of all the Christian faithful, both lay and clergy, to form associa-tions, canon 278 establishes it as the first canonical right for priests. The Code reads: "Secular clerics have the right to associate with others to pursue purposes in keep-ing with the clerical state." This is the first time that canon law recognized this ethical right. Moreover, in developing the revised Code, the com-mission rejected a proposal that placed associations of priests under the local ordinary. To do so would be to infringe on the exercise of the very right that was being promulgated. 64.2 2005 Keenan * Framing the Ethical Rights of Priests The Code derives its inspiration from the natural law and from the writings of previous pontiffs. For instance, in his encyclical Pacem in terris (§24), Pope John xxIII upholds the natural right to assemble and says that peo-ple "have also the right to give the societies of which they are members the form they consider most suitable for the aim they have in view." He adds: "It is most necessary that a wide variety of societies or intermediate bodies be established equal to the task of accomplishing what the individual cannot by himself efficiently achieve. These societies., are to be regarded as an indispensable means in safeguarding the dignity and liberty of the human per-son, without harm to his sense of responsibility." Thus from the natural law, our own experience, papal encyclicals, and the Code itself, we recognize the ethical right of priests to form associations. Throughout the United States we have seen in the past few years free-standing priests' associations emerge (the Boston Priests Forum, New York's Voice of the Ordained). This ethical right validates these groups. Their recent initiatives to form local movements are congruent with good thinking within the church. Moreover, these organizations do not replace presbyteral councils, but represent a few of what Pope John xxIII referred to as the "wide varieties" of gatherings necessary for human flourishing. The Right to Exercise Their Ministry While priests have an obligation to exercise their priestly ministry, they also have a right to exercise that ministry according to their particular judgment. Here we can think of pastors, for instance, who must discern whether this particular couple is actually ready to get married in the church. And there are instances where the appropriate place or time for a child's baptism is something that pastors must discern. Review for Religqous The question of the exercise of ministry was raised recently by the Boston Priests Forum regarding preach-ing. They wanted to reflect on what is at stake when the chancery defends a particular value and a pastor won-ders whether he ought to raise in his sermon another possibly competitive value. To what degree is he called to exercise his ministry as expressing his particular voca-tion? In the USCCB document on Sunday homilies Fulfilled in Your Hearing, we find the bishops calling the pastor to listen to the Scriptures and to the congregation and to respond to that listening. Is there something that hap-pens existentially in that listening that could prompt the pastor to hear the needs of the laity of his parish in some other way than what a statement from the chancery may convey? Could there also be times when laypersons believe that something beyond what the chancery has articulated needs to be recognized? And if the cleric, in all this listening, is also obliged "to foster peace and har-mony based on justice" as canon 287 states, could he find himself eventually perceiving an obligation in con-science to respond as a preacher of the Word to the par-ticular congregation he serves? This is not advocacy for rebel priests. Rather it rec-ognizes both the context in which a cleric exercises his ministry and the process by which he comes to articulate the sermon and other forms of ministry. Though by his faculties a priest exercises his ministry at the bishop's pleasure, there seems to be another claim on the priest that comes not from the bishop directly, but from the people whom the priest serves. If the priest is to truly promote peace and justice and communio, it seems that in discerning how to do so he needs to rely on something in addition to the bishops' particular will. Like other expressions of his ministry that he shares with the bishop 147 64.2 200~ Keenan * Framing the Ethical Rights of Priests and with the laity, a priest's preaching calls for a consci-entious integrity to witness to the gospel as he sees it expressed in his midst. The Right to Fair Treatment To appreciate this right we need to turn to the zero-tolerance policy as it appears (§§56-60) in the Report on the Crisis in the Catholic Church in the United States by the National Review Board for the Protection of Children and Young People. There the ten lay authors note that the policy "was deemed necessary because some bishops and religious superiors in their assessment of sexual abuse of minors by priests under their authority badly under-estimated the seriousness of the misconduct and harm to victims, and allowed wrongdoers to continue in posi-tions of ministry, from which they went on to harm oth-ers." They conclude: "To prevent any recurrence of such situations, the charter and essential norms remove any further discretion on the part of bishops and religious superiors in this regard." But what, then, is the net effect on an offending priest? Here the report notes: "Accordingly, the zero-tolerance policy applies without regard to any assess-ment of the degree of culpability of an offending priest based upon such factors as (i) the nature of the sexual act (e.g., the improper touching of a fully clothed teenager versus the sodomization of a child), (ii) the fre-quency of abuse (e.g., an isolated event versus a pro-tracted history), or (iii) efforts to address the problem (e.g., successful treatment of a problem that had led to an act of abuse years ago versus untreated problems that manifested themselves more recently). The policy also applies with equal fbrce to a priest who reports himself as having engaged in an act of abuse in an effort to obtain help with his problem." Review for Religious Fair treatment usually observes some form of due proportionality. And, though the review board acknowl-edges objections from a variety of observers about the fairness and effectiveness of the policy and though they write "the zero-tolerance policy may seem to be too blunt an instrument for universal application," they believe, nonetheless, "that for the immediate future the zero-tolerance policy is essential to the restoration of the trust of the laity in the leadership of the church, provided that it is appropriately applied. In assessing individual cases in order to determine whether the priest engaged in an act of sexual abuse of a minor, the bishops must consult with the diocesan lay review board, so that they may strive for individualized justice in light of their developing experience and expertise." The report's caveat with regard to appropriate pro-cedures and diocesan lay review could serve, then, as a witness to the fair treatment of priests, but that witness needs to be guaranteed by the national review commit-tee as it endorses the zero-tolerance policy. Inasmuch as review boards recognize disparity regarding their role and the application of appropriate procedures, they need to witness to priests' rights as well as to the rights of the laity, especially children. Finally, they acknowledge "that any discussion of the charter's zero-tolerance provision would be incomplete without noting that there is no equivalent policy of zero tolerance for bishops o.r provincials who allowed preda-tor priests to remain in or return to ministry despite knowledge of the risks. In fact, in the minds of some priests, the impression was created that the Dallas char- Fair treatment usually observes some form of due proportionality. 64.2 200~ Keenan ¯ Framing the Ethical Rights of Priests 1501 ter and the essential norms were the bishops' attempt to deflect criticism from themselves and onto individual priests . Priests, who now stand uneasily under a sword of Damocles, with their every action scrutinized, under-standably may ask why the bishops do not face such con-sequences if they fail to abide by the charter. This distinction has deteriorated the relationship between priests and bishop." The report concludes this section stating that the bishops "must show that they are willing to accept responsibility and consequences for poor leadership." Fairness then cuts two ways. Not only ought due pro-portionality emerge somehow in the treatment of accused and offending priests, but priests alone cannot and should not bear the weight of the scandal. If a zero-tolerance policy is applied to priests, where is an analogous policy for the scandalous bishops? The scandal will only come to rest when justice has been served, but an inequitable justice is not justice. The national review board has, then, two more responsibili-ties: They must somehow guarantee that due process and due proportionality are granted to priests, and they must hold proportionally accountable both the offending priests and the offending bishops. I want to conclude on a hopeful note. When we read the report, there is the impression that the writers are talking to two constituencies: the bishops and the laity. Regarding priests, they are more talking about them than talking to them. This has been in large measure a com-mon way that judges, reporters, advocates, and others have proceeded. Everyone tries to engage the bishops in order to talk about priests. I propose these four rights--one about participatory leadership, another about right to associate, a third about ministerial vocation, the fourth about fairness--with the hope that these may further encourage the voice of the Review for Religious clergy. Throughout these recent years, when occasionally, though not at all often enough, priests have addressed either the harm and shame attached to the abuse of chil-dren or the rights of the laity and bishops, they have usually done so in the place that they are called to be: the parish pulpit. I suggest that if priests begin to recognize the rights due them--especially at a time when many find themselves, as the report states, demoralized--they might in turn be more vocal from that pulpit in recog-nizing the rights of others and in fostering the communio that the Church so desperately needs. Healing grace always accompanies restorative justice. My Novitiate When I arrived, I was bankrupt: empty, nicotine-stained, desperate, hungry and broke. I had been robbed by those who loved me. The vault held nothing sacred. The bed you gave me was comfortable. I hardly felt the stretching. You smiled and I hoped. Copper penny joy clinked as it hit the floor and echoed in my soul. One by one, the nickels came. Prayer became my treasure. I grew rich with coins of every size. Celibacy became an asset, obedience, my wealth. Who knew that poverty could h'old so much? Finally that time has come. At profession I ask. "Where now may I spend?" Grace Gallant $SM 64.2 2005' ANNE MUNLEY Faith and Solidarity in Action At the heart of religious life is a conviction that the healing and liberating mission of Jesus is for all times and all peoples. This grand mission, the impe-tus for apostolic energy and service, is succinctly stated in the Gospel of John: "I came that they may have life and have it abundantly" (Jn 10:10). The mission of bear-ing life is common to women religious throughout the world. Though of many cultures, the nearly one million women religious in today's world are of one heart in pas-sionate commitment to bringing to birth God's dream of unity, justice, peace, and abundance of life for all. Brought into existence to support leaders of women's religious congregations and to link congregations in ful-filling their life-giving mission of love and service, the International Union of Superiors General (UISG) holds a plenary session every three years to bring members together in an atmosphere of prayer and support to con- Anne Munley IHM, a member of the Sisters, Servants of the Immaculate Heart of Mary (Scranton, Pennsylvania), is director of Programs and Social Mission at the International Union of Superiors General (UISG); Piazza di Ponte Sant'Angelo 28; 00186 Roma; Italy. Review for Religious sider urgent matters facing religious life and God's peo-ple. In May 2004 almost eight hundred members gath-ered in Rome for five days to reflect on the theme "Women Disciples of Jesus--Bearers of Reconciliation for Our World." This was an apt theme at a time when millions of people in various parts of the world are suf-fering the consequences of war, violence, abuse of power, and divisions of every kind. Before coming to the UISG plenary session, each con-gregational leader was asked to reflect prayerfully on the following scriptural passage: "For anyone who is in Christ, there is a new creation . It is all God's work. It was God who reconciled us to himself, and gave us the work of handing on this reconciliation" (2 Co 5:17- 18). Those planning the session also requested that each participant, bring a symbol that reflected efforts of the sisters of her congregation to enter into God's work of reconciliation in those parts of the world in which the congregation ministers. Since UISG consists of approx-imately thirty-five regional groups called constellations, delegates representing the constellations were similarly requested to bring pertinent symbols. To engage all UISG members in reflection on the theme, the UISG Bulletin (No. 123, 2003, 21-33) pub-lished in five languages an article by Robert Schreiter CPPS tided "A Spirituality of Reconciliation." It explores the biblical basis for a spirituality of reconciliation and suggests five principles that flow from Paul's reflections on reconciliation in 2 Corinthians 5:17-20: (1) Reconciliation is first and foremost the work of God; (2) God's reconciling work begins with the victim; (3) God makes of both victim and wrongdoer a "new creation"; (4) we place our suffering inside the story of the suffer-ing, death, and resurrection of Christ; and (5) full rec-onciliation will happen only when God will be all in all. 64.2 2005 Munley ¯ Faith and Solidarity in Action A strength of the UISG plenary session is that it gathers congregational leaders who have direct experience of religious life and the joys and sufferings of people in all parts of theworld. 1,54 Schreiter speaks of wounds the wounds of victims and of those who would help them as entry points for a spirituality of reconciliation that connects people's sto-ries to the story of Jesus, the "wounded healer." This image speaks to the experience of women religious who, though recognizing their woundedness, persist in efforts to bring about reconciliation because through their faith they are enlivened by God's healing action in their lives. For the God of life nothing is impossible. Hope arises out of confidence in what God will bring forth. A strength of the UISG plenary session is that it gath-ers in one place at one time congregational leaders who have direct expe-rience of religious life and the joys and sufferings of people in all parts of the world. In a multicultural and multilingual meet-ing, prayer, ritual, liturgy, music, dance, and other artistic media are path-ways to mutual understanding and relationship. Explanations of con-gregational and constellation symbols enabled partici-pants to enter into situations in need of reconciliation in other parts of the world and to glimpse the realities of women religious seeking to respond to various circum-stances crying out for healing. It was a humbling expe-rience to hear stories of what being called to be "bearers of reconciliation" means in different parts of the world. Some were stories of steadfast witness in the face of incomprehensible human suffering. Table conversations Review for Religious helped us to understand the stories more intimately, to see into these stories with the "eyes" and "hearts" of oth-ers. Prayer, ritual, and a Power Point presentation of images of people's needs and of sisters' endeavors towards reconciliation and healing provided an enriching pre-lude for further theological development of the theme by Diane Bergant CSA. Working with the biblical accounts of the reconciliation of Jacob and Esau and of Joseph and his brothers, Bergant stressed that it is will-ingness to forgive on the part of the one offended that opens up possibilities for reconciliation and healing of relationships. Participants reflected as well on stories of particular efforts to bring reconciliation to painful situations within the church, society, and religious congregations. These stories were told with eloquent simplicity by three con-gregational leaders. They shared personal experiences of serving in leadership at a time when issues of abuse, life-and-death consequences of ethnic and tribal war-fare, and the need to reconcile long-standing congrega-tional divisions demanded great outpouring of time and energy and unremitting trust in the guidance of the Spirit. Sharing on the part of two congregational leaders from Iraq about the impact of the war on the people among whom their sisters minister evoked poignant response and heartfelt expressions of support and soli-darity. These presentations put flesh on what it means to lead as a "wounded healer." What wove the plenary session, together was a reflec-tion model that moved from sharing experiences (see-ing) to situating reflection in the word of God (judging) to acting on the basis of shared convictions. Throughout the session a writing committee gleaned key ideas and various suggested action steps and fashioned them into a 64.2 200~ Munley ¯ Faith and Solidarity in Action draft version that was brought back and discussed, then further revised, and ultimately approved unanimously in an atmosphere of expectant hope and joy. Here is that approved declaration: Declaration of the International Union of Superior.s General Women Disciples of Jesus Christ: Bearers of Reconciliation in Our World For anyone who is in Christ there is a new creation . It is all God's work. It was God who reconciled us to him-self and gave us the work of handing on this reconcilia-tion. (2 Corinthians Y:17-18) We live in a time of extreme violence, a time when lights of hope and reconciliation are desper-ately needed.We are nearly 800 women leaders from 69 countries and five continents. The International Union of Superiors General repre-sents members of Catholic religious institutes in 98 countries throughout the world. We believe that no more important mission exists at this time than to be bearers of the reconciling hope for which the world cries. Believing that reconciliation is God's desire for the world, we humbly declare our reliance upon God, the source of reconciliation and the source of all healing and forgiveness. We know too that we are not alone as we journey with people of many faiths and traditions who long for a reconciled world. We walk with them in our insecurity, fragility, and need for continuous conversion of heart, recognizing our common desire to make inclusive love and the search for truth the basic principles that govern our lives. As leaders we commit ourselves to work with one another, with the members of our institutes and Review for Religious national conferences of religious by: Living a spirituality of reconciliation. We will witness in community this spirituality of compas-sion, respect, courage, truth, and reconciling hope. Proclaiming publicly our commitment to be bear-ers of reconciliation. We will: ¯ collaborate with other associations for justice, res-olution of conflict, and an end to war in all its forms. ¯ use the media to announce an alternative vision, tell stories of reconciliation, and denounce violence and injustice. ¯ create and promote dialogue, understanding, and reconciliation among peoples, cultures, and reli-gions. ¯ intensify efforts toward healing, reconciliation, and right relationships between women and men. ¯ continue to intensify our efforts, as bearers of rec-onciliation in the world, to eradicate the traffick-ing of women and children. ¯ promote the education and formation of women and girls. ¯ be proactive in peace building and in caring for all creation. We move forward as women religious leaders, disciples of Jesus Christ. We are firm in our belief that, in solidarity with others, our members will collaborate in the Spirit's work of transforming the world. While this 2004 UISG declaration is a Wonderful out-come of the plenary session, an even more precious out-come is the strengthening of the "invisible ties" that bind the women religious of the world together in a spirit of solidarity and collaboration. A poetic prayer by Macrina Wiederkehr suggests an image that pertains not only to 64.2 2005 Munley ¯ Faith and Solidarity in Action the work of the UISG session, but also to the ~uture that is yet to be born: On tiptoe we stand, Lord Jesus ,, eagerly awaiting always expecting you to come some more. Our hands and heart are open to your grace. Our lives are still waiting for the fullness of your presence. We are those who have been promised a kingdom, and we can never forget. Yet we have a foot in both worlds and so we stumble. But we stand on tiptoe, owning our-kingdom-loving hearts and our earth-eyes. We lean forward and hope. (Seasons of Your Heart, 69) Those who had been present left the 2004 UISG ses-sion deeply aware that the women religious of the world are indeed "standing on tiptoe" together. Review for Religiou~ MILLIE CARGAS Women Religious in Treatment for Addictions In early childhood Sister Miriam was sexually assaulted by a family member, a parish assistant, and a neighbor down the road. These malefac-tors never had to answer for their uncon-scionable acts, but Sister Miriam (names have been changed) has paid a high price for them. After many years of competent service in the nursing profession, she was directed to go for treatment of her serious addiction to substance abuse. Sister Miriam is not alone. Many other women religious, with differing stories, have ceased functioning healthily in their ministries and communities. "Women religious" means in this article Catholic women who have taken vows of chastity, poverty, and obedience in one or other religious institute or congregation. Sisters with addictions? Women religious in rehabilitative psychological treatment programs is a difficult concept to accept when typical feel-ings toward sisters are of good, giving, self-sac- Millie Cargas is a registered art therapist (ATR), and her address is 127 Park Avenue; St. Louis, Missouri 63122. 64. 2 200Y Cargas ¯ Women Religious in Treatment for Addictions 160 rificing persons. We remember these valiant women as our teachers, as nurses, parish administrators, and other professional helpers. Often they have been highly respected and admired; people have emulated them. They are capable and articulate persons who have for-saken the materialistic world for the kingdom beyond-- and now they need therapeutic treatment? Yes, for they are human. Like all of us, they need help sometimes. No religious order has escaped the scourge of dys-functions caused by addictive behaviors. The life of Sister Anne had spiraled out of control as her weight climbed to a dangerous three hundred pounds. She could no longer play kickball with eager boys or jump rope with high-spirited girls. During a visit to her internist, Sister Anne was sternly warned of imminent death unless she took immediate steps to reduce the strain on heart and lungs. In response she claimed she had always had a weight problem just as her whole family did; it was not her fault, and nothing could be done. Her intractable anger and alarming obesity, however, limited her physical and professional activities severely and made her a difficult, contrary, and noncontributing member of her community. Sister Anne's uncontrolled addiction to food was not only causing havoc in her pro-fessional life, but was deeply affecting all her relation-ships. Though she did not see the need for treatment, leadership mandated it. This is not always the case. A significant number of other sisters ask for help, realizing, as one said, "I can no longer live this way." Humbled, she admitted her powerlessness. There are various treatment centers in North America. To mention a few: Guest House in Lake Orion, Michigan, and Emmaus Community in Elberon, New Jersey, are for sisters only. Behavioral Medicine Institute and St. Louis Consultation Center, both in St. Louis, Review for Religious Missouri, St. Luke's in Silver Spring, Maryland, Ecclesia Center in Girard, Pennsylvania, and Southdown in Ontario, Canada, are for both men and women religious. Before acceptance into a treatment program, the applicant participates in a series of pretreatment evalu-ations comprising interviews by various staff members, extensive psychological test-ing, and a thorough medical exam. Although therapeutic programs vary, the major components are individual counseling, group sessions, physical activities, spiritual direction, and programs tai-lored to individuals. Sister - - William Mary was a master gardener. Itwas her profes-sion. But gambling was her downfall. Her healthcare facility allowed, her to include gardening in her treat-ment program as long as it contributed to her recovery and was not distracting or distancing her from others. A simple definition of art therapy is using artistic materials in therapy or as therapy. Art Therapy Some treatment curriculums have incorporated art therapy as an effective therapy. This is my area of exper-tise. I have worked with Catholic women and men reli-gious for twenty-five years. I have ~ecently conducted several week-long art-therapy workshops specifically for religious women. A simple definition of art therapy is using artistic materials in therapy or as therapy. For exam-ple, the resident is given a subject and asked to paint or draw images and/or abstract designs. The imagery and other graphic dimensions of art therapy offer a unique way of identifying feelings and expressing oneself. It dif-fers considerably from verbal communication, which can 64.2 2005 Cargas ¯ Wo~nen Religious in Treat~nent for Addictions be insufficient or restricting. A case study illustrates this. Sister Katherine had joined a teaching order even though she was woefully shy and became almost inartic-ulate in group settings. She became the community financial officer. To bolster her much-needed self-con-fidence, she went on shopping sprees that her financial .resources were able to fund. This gave her illusions of power that brought her deeper and deeper into her addiction. This irresponsible money management landed her in therapy, Because she had no experience in art, Sister Katherine felt great risk at getting into it. She did so only reluctantly and even ~belligerently. But, to her great surprise and indeed pleasure, she discovered that her images had a way of speaking and engaging others that her hesitant words and extravagant spending had not. This was real progress for her. Understandably, people fear getting into something new. They fear to make mistakes, to expose their lack of artistic ability. They bring up such familiar objections as "I can't draw a straight line" and "I'm no artist" and "I haven't done art since grade school" as they fight the fears of appearing awkward and becoming embarrassed. Finding a new way of expressing oneself in colors, shapes, and designs in either representational or abstract imagery takes courage. Once they get over their fears, their endeavors are often richly rewarded. Some women revealed skills that they were unaware they had. Others had allowed their artistic talent to lie dormant for far too long. But in art therapy, whether or not the persons are artistically skilled, they eventually welcome the opportunity to go beyond words. An art-therapy badge at one convention appropriately declared, "When words are not enough!" The women in the workshops often relish their wordless therapy once they have worked through their initial resist~ince to art therapy or, more Revie~ for Religious commonly, their anger at finding themselves in treat-ment in the first place. Art Therapy Described The actual week-long art-therapy workshops are all group oriented. After a brief introduction I define the type of art which will be used in the workshop. I stress that artistic talent, no matter how people understand it, is less important than each one's own innate creativity and willingness to plunge into the activity. In these cir-cumstances there is no right or wrong way to do art. I emphasize that one cannot make mistakes, and I advise the group to ignore their own all-too-dominating inner critics. I repeatedly state throughout the week that the process is as important as the product, if not more so. Each session begins with a particular focus. Sometimes I hand out a picture, a poem, or a brief essay to assist creativity, and I always have some music played to support the theme. At age seventy-five Sister Jeanne just knew she was not going to like this mandatory part of her treatment program. But, being a prayerful per-son, she would listen to the proposed topics with her eyes closed, allow the music to seep in, and pray to the Holy Spirit for help. And helpful imagery did appear to her receptive mind and soul. She allowed her initial resis-tance to bow out gracefully and opened herself to lis-tening, ready to entertain new possibilities. Sister Jeanne was a pharmacist, and her issue was addiction to pur-loined prescription medicines. Now, if she could open herself up to some new and different perceptions and experiences, perhaps she could also consider trying alter-native ways of alleviating the pain of her arthritic con-dition. The broad themes of art therapy range from fun and pleasure to themes that are darker and more threatening. 64.2 2005 Cargas * Women Religious in Treatment for Addictions The artistic creations take on a life of their own. Sister Ren~, from Germany, had been sexually abused at a very early age. Paradoxically, she had never actually accepted the art-therapy discipline and yet always com-pleted the assignments--though without enthusiasm. Her colleagues, however, were astonished by her pow-erful imagery done in blacks and grays and blurred opaques. Even though she "resisted" art therapy, she was illuminating, minimally but really, the darkness of her horrendous experiences. Participants are free to work with the broad theme that has been proposed or to select just a small aspect of it to explore more intensively. The themes are vast and varied. Here are just a few that have proved provocative and success-ful: journey, relationships, aging, play, transforma-tion of issues, sexuality, ambiguities, emotions, self-worth, self-identity, joys, anxieties, mixed messages, and change. The "journey" theme can be depicted in any number of ways, including the classic one of marking each milestone in life. Or highlights of success or failure might be featured. Or perhaps the sisters emphasize the eternal goal of their journey. When they have completed their art pieces, each sis-ter presents hers to the group for comments and reac-tions, but specifically not for analysis. The meaning of her work is primarily for her to determine, not those who have not lived her experiences--although the oth-ers' reactions, questions, and support may bring her to deeper insights or different revelations than she origi-nally had in mind. Sister Jude, an elementary teacher with addictions to both food and alcohol, created many figures of herself. Although she was fifty-five years old, Review for Religious they all looked like little girls. She was startled when this was pointed out, but now she was in a position to acknowledge such a "disconnect" in other therapies if she so wished. At the end of the week, each person displays her total body of work to the group. There is always amazement that so much could be done in a short time, that so many issues could be covered in some depth in just a week. As Sister Norine finished presenting all of her works, she said she felt empty, completely drained. She had exhausted her psychic energy. Others in the group read-ily realized that they had similar feelings. Summing Up The art belongs to its creator. Each person does what-ever she wishes with it. Many use a particular piece in their ongoing counseling as it illustrates or illuminates a specific issue. Sister Irene's picture of her attempted sui-cide was more frightening than her bland emotionless oral description. Some pictures have deservedly been framed. Others have been shown with pride or for disclosure to trusted empathetic friends. Others have been destroyed for reasons only to be surmised. No one seems to have been untouched by the week's experiences, which brought forth a myriad of emotions, memories, and hopes. The artistic creations take on a life of their own. They give graphic evidence of people's psychic state and are more permanent than spoken words. They lend themselves to further explorations as the client grows in self-knowledge. They reveal aspects that perhaps were not noted on first viewing. During one workshop the spiritual director asked the group to bring their art on spirituality to the group session the following week. She was impressed by the images created with regard to such a profound and elusive subject. Spirituality is the bedrock 64.2 2005 Cargus * Women Religious in Treatment for Addictions for religious women, and so their attempts to capture it in art are as challenging as they are moving. It is exhilarating to observe artistry and creativity emerge while clients are learning to trust and appreciate their own endeavors. Those who never considered them-selves artistic are often amazed and delighted with their creative results. They have not become "more" artistic, but they have gone beyond their own all-too-limited per-ceptions of their creative abilities. Art has a transformative effect through its ability to transcend time, space, and earthly boundaries. The clients just described have taken risks in telling the group their own sacred stories with the help of original art that enlightens their listeners but most importantly them-selves. One treatment center director told me about being confronted by a new group of residents .upset by the announcement that the regular week's schedule was suspended and that art therapy would replace it. She told them she could not adequately explain why art therapy works or what its therapeutic benefits are, but promised it would work. The group would understand art's bene-fit more clearly and convincingly later. And they did. Creativity is healing. To call forth new possibilities-- a definition of creativity--is to find new directions toward healthier lifestyles. To create new views, rather than remain stuck in old destructive patterns, is some-thing that art can offer. The overeater can picture a thin-ner body; the alcoholic can picture a cornucopia of renewal; the burnt-out person can picture a serene land-scape; and the spendthrift can visualize a pleasing bal-ance and proportion. Art therapy cannot guarantee change, of course, but it can offer graphic glimpses of hope, and hope is a'forerunner to change. It is important to appreciate that these previously functioning women who have gone into treatment have Review for Religious been given and are taking time out for themselves, per-haps for the first time. In a lifetime of giving to others, they are now receiving. Such a respite from their ordi-nary busyness allows them to tell their stories and to explore their concerns by means of art, and art can enlarge and deepen their creative potential. The art-therapy experience encourages people to leave the abyss of addictive behavior behind and try something new. Homemade imagery can reinvigorate deadened or tired emotions and bring joy back into their lives and their spiritual selves. Accepting and working with their cre-ativity assists wounded souls to move from humiliation to humbleness and towards the kingdom where we are all meant to dwell. Easter Monday Morning Prayer 0 God of my forever rising who alone can slip twixt bones and sinews probing the marrow of my being to the dark recesses of my heart wherein by my sin you have been entombed, carving away the stone, I beg you, up-raise me this day with you again and always and forever. Alleluia. Amen. Elizabeth McDonough OP 64.2 200~ VILMA SEELAUS Asceticism and Chaste Celibate Love T biblical understanding of God is captured in ee words: God is love. Created as we are in the image and likeness of God, the core of our being is a "being-in-love" with God.1 Because of our radical con-nection with God, we are conceived and born into the world as preconscious predispositions for love. As Rahner puts it, "man is the event of God's absolute self-com-munication.'' 2 Love therefore is the root and foundation of our being. Life's deepest challenge is to fully accept and give human expression to this foundational reality of love. The vow we call consecrated chastity, or chaste celibacy, has everything to do with love. By it we open ourselves to becoming fully loving persons. Chaste love is love that is single-hearted. Single-hearted love does not of itself exclude a genital expres-sion. Chaste loving is the universal call that includes both married persons and persons who remain single. In mar- Vilma Seelaus OCD last wrote for us in September-October 1999. Her address is Carmelite Monastery; 25 Watson Avenue; Barrington, Rhode Island 02806. Review for Religious riage, love is meant to have a genital expression. The religious vow is not only of chaste love, but also of chaste celibacy intended as a total response to God's uncondi-tional love. The single-hearted love to which religious vow themselves is at the heart of the kind of loving to which we are all invited as human beings. As consecrated celibates we vow to live out in a chaste celibate way the love relationship with God, and with one another, to which all persons are invited.3 Fidelity in chaste celibate loving has its own unique call for asceticism; celibate love must include asceticism. Celibacy for God means that one has a desire to receive God's love and to become passionately in love with God, expressing it in the vow of chaste celibacy. Today we increasingly recognize what the mystics have known for centuries: that, in our universe and in the heart of every human l~erson, there is an energy which as Christians we know to be God's creating love in all that exists. St. Teresa of Avila in her Sixth Dwelling Places describes a remarkable vision in which she sees all things in God. In this vision, "God is like an immense and beautiful dwelling or palace, and this palace is God himself." Teresa now sees all things as taking place in God and therefore in Love. All human love is either an expres-sion or a distortion of this one love, namely, God's unconditional love embracing and encircling the human family. Teresa writes: Could the sinner, perhaps, so as to engage in his evil deeds leave this palace? No, certainly not; rather, within the palace itself, that is, within God himself, the abominations, indecent actions, and evil deeds committed by us sinners take place . The greatest evil of the world is that God, our Creator, suffers so many evil things from his creatures within his very self and that we sometimes resent a word said in our absence and perhaps with no evil intention.4 [16.9 64.2 2005 Seelaus * Asceticism and Chaste Celibate Lo~e How true isoit that even self-centered, narcissistic love contains within itself in a diffused, distorted way the energies ' of divine°iove? 170 Our life unfolds in God! Postmodern Christian ecolog-ical theologians see this reality as the basis of God's rad-ical immanence in the world and as the human challenge to respect and care for the ecological systems of our planet earth, symbolized as the body of God.5 Chaste loving extends itself to loving care of the world in which we live, which, in one of his less-known poems, John of the Cross images as the palace created by God for "all the members of the just," who are "the body of the bride" of the eter-nal Word.6 In viewing all of human love within the ambience of God's creat-ing energy of love, we see how out of harmony is the so-called "sexual revolu-tion," which seeks sexual pleasure apart from genuine love between persons. Yet even self-centered, narcissistic love contains within itself in a diffused, distorted way the energies of divine love. The human urgency for union with God, who alone can offer unconditional love, easily finds expression in dif-fused and distorted ways when God's love is unrecog-nized or rejected. Aware of this reality, Jesus had and has great compassion for all of us, who in ways small or great live love's distortions. Asceticism enlarges the heart to receive a greater out-pouring of God's love. It also allows the energies of divine love to flow more freely through us into the lives of others. This asceticism is a matter of self-denial and self-emptying.7 What we deny ourselves and allow God to empty out are the things within us or around us that we tend to hold on to tenaciously. The purpose of asceti- Review for Religious cism is freedom for self-surrender, not self-punishment, not the giving up of things out of self-hate. Rather, gen-uine asceticism springs from a desire to be rooted in love. It is an expression of our willingness for our love to be freed of its distortions. The asceticism that leads to self-surrender can be sustained only in prayerful com-munion with God and is itself a form of prayer. Self-sur-render softens the soil of our inner being so that stubborn willfulness may more easily be uprooted by God, leaving room for God to plant seeds of willing-ness. 8 These are seeds of the Christ-life. Frans JozefVan Beeck, the Dutch theologian, in an early work of his titled Christ Proclaimed, points out that Jesus "was with-out the need for anxious self-possession, self-mainte-nance, and self-affirmation." Jesus was content to receive his being in a stance of total surrender to his Father.9 To love is to love someone--other persons as well as God. Self-denial can be psychologically harmful and even sinful outside of the context of our relationship with other people and with God. There is, however, some-thing in our being that clings to aloneness, to private and even narcissistic self-possession, distorting the inner solitude of our uniqueness. This distortion, the denial of relatedness, is sin. Sin would have us cling to our sep-arateness as something absolute. This is an ontological illusion, but it nevertheless lures us to rest on its com-forting bosom in the hope of avoiding the pain that comes with reaching out in love. Relatedness can be painful, as we discover early. Although other persons reflect our uniqueness and help us discover our gifts and potential, they also mirror our inadequacies. As we struggle with the demands of friend-ship and human encounter, that relatedness undermines personal myths of omnipotence and reveals our finitude. The insecurity of finitude is hard to accept, and, just as 7171 64.2 200~ Seelaus * Asceticism and Chaste Celibate Love 172 others willy-nilly make demands of us, we place all kinds of expectations on ourselves to be all-knowing and all-capable, to be fully adequate to every situation. Amid these usually unconscious self-expectations, the gifts and talents of others threaten us, so we turn them off or become defensive. Insofar as we are out of touch with these inner movements, enW, jealousy, and competi-tiveness keep us outside of the unifying energies of God's love that flow between people. The opposite can also happen. Self-doubt can so overwhelm us that we give up trying. The gentle vigilance of self-knowledge is an excel-lent form of asceticism. Self-knowledge keeps us in touch with the polluting elements that can be present in love's stream. Self-knowledge looks squarely at emotional and attitudinal dams that cause love's flow to stagnate.1° It strengthens us to bear the pain of our failures as we struggle to learn new patterns of behavior more expres-sive of love. The asceticism of self-knowledge necessar-ily opens us to a deeper understanding of God in our life. God is compassionate, unconditional love; God accepts us just as we are. Imperfection is normative to our finitude. For us to be perfect is to accept the reality of our imperfection. God's only expectation seems to be that we surrender to God's Trinitarian love and that we ourselves become passionate lovers. Fasting is a very traditional and helpful form of asceticism. As self-punishment it is harmful; nevertheless, fasting can be sincere worship. It can express genuine love toward God, who is father, mother, beloved, and friend, the source of all we have and are. The stomach's empty feeling reminds us that we are a hunger for God, who alone can fill our emptiness. Fasting can be an expression of praise and adoration of the One in whom we live and move and have our being. Jesus, alive in his Review for Religious Spirit worshiping in us, becomes more than a desire; he fills our emptiness with his own praise of his Father. Like the young Carmelite Blessed Elizabeth of the Trinity, we too are destined to be a "praise of His Glory." Fasting is a form of worship; it is also a form of the prayer of petition. Our finitude has many needs. We eas-ily come to the limits of our human potential, especially in the realm of love and relat-edness. Times exist when a , relationship reaches an impasse or when persons dear to us seem stuck in self-destructive tendencies, or are struggling with seemingly impossible sit-uations. Our fasting for them can be a hidden silent petition that God nourish the loved one to newness of life. Fasting can also be a prayer for the gift of detachment from the things we cling to in anxious self-possession and which keep us from self-surrender. Asceticism therefore can take many forms. It is cru-cial to the critical moments when a committed celibate is being tempted along a path whose ending would inevitably be genital intimacy. Here one is faced with the asceticism of choice. One. needs to set appropriate boundaries to love's expression while still fostering warmth and caring in the relationship. Fidelity to love is always a paschal experience. The asceticism of choice, in this instance the appropriate channeling of love's warmth, can be painful. But it is pain that is life-giving. Unlike the repression of feelings, which imprisons the self in the turmoil of unacknowledged emotions, the asceticism of choice is an encounter with greater inner freedom and is a call to growth in love. One's pain How would I explain that fasting is a form of worship and also a form of the prayer of petition ? 64.2 200Y Seelaus ¯ Asceticism and Cbaste Celibate Love becomes redemptive not only for oneself and the loved person, but for others as well, because it springs from genuine love and is a true love response. Because love is the creating energy that sustains the universe, and its energies flow through all of'humankind, it is necessarily the very heart of the church. Therefore any decision that one makes out of love and with the intent of fostering love has apostolic value. It shares in the life-giving, redemptive mission of Christ. This real-ity is worth pondering. It broadens one's understanding of the apostolate and of the meaning of mission for con-secrated celibates. We participate in God's creating action through the choices we make, and in doing so we inevitably affect the lives of others. Decisions drawn from the deep well of love enter into love's stream flowing from the womb of God, the source of life, the one life that flows through all of humankind. Even the smallest of our decisions is like the proverbial pebble thrown into the water whose ripples expand in ever widening circles. Here I am reminded of an experience in my own life that becomes increasingly meaningful. My monastery in Rhode Island is located on Narragansett Bay. Occasionally I take an early morning walk along the beach to enjoy the sunrise reflecting itself across the water. One such morning the bay was unusually calm. As I walked along I heard a sudden strong swish of incoming surf. This usually announces the changing of the tide, but the waters of the last high tide had not yet fully ebbed out. I turned and scanned the bay. In the far distance a tiny craft was speeding across the water, split-ting its quiet surface and leaving behind rolling waves of water. As the craft disappeared between the islands, the waters returned .to their previous unruffled state. The swish at my feet settled to a calm. I have experienced this phenomenon many times, Review for Religious and it never ceases to amaze me that the movements of such a small craft, hardly visible in the distance, can affect such a large expanse of water even to a distant shore. This symbolizes for me the awesome reality that the choices we make, no matter how small, are not insignif-icant. Humanity is bonded in a common stream of con-sciousness and love; the movements of one person, toward life or toward diminishment, necessarily affect the whole. Asceticism in its many forms is a prayerful desire that not only our activity but also our entire being may be apostolic, that is, life-giving for others. It fos-ters human solidarity as an enduring reality, by creating a fleer channeling of divine life through the collective body of humankind.12 Notes 1 See Bernard Lonergan, Method in Theology (New York: Seabury Press, 1972), p. 105. 2 Karl Rahner, Foundations of Christian Faith (New York: Seabury Press, 1978), p. 126. 3 This paper was first written in the 1970s. Since then, much of great value has been written regarding the vows. In this recent minor revi-sion, no attempt was made to connect with the fine work of recent authors. 4 In terior Castle, VI. 10.2- 3. Collected Works of St. Teresa ofAvila, Vol. 2, trans. Otilio Rodriguez OCD and Kieran Kavanaugh OCD (Washington, D.C.: ICS Publications, 1980), p. 419. s See Life Abundant: Rethinking Theology and Economy for a Planet in Peril by Sallie McFague (Minneapolis: Fortress Press, 2001), pp. 138ff. See also the writings of Thomas Berry and Brian Swimme. 6 Romances, nos. 3-6, "On Creation," in The Collected Works of St. John of the Cross, trans. Kieran Kavanaugh OCD and Otilio Rodriguez OCD (Washington, D.C.: ICS Publications, 1991), pp. 62ff. [See especially no. 4, pp. 63-64. Ed.] 7 See Vilma Seelaus OCD, Self-Emptying: Philippians 2 and the Carmelite Tradition (Washington D.C.: ICS [Audio] Publications, 2004). 8 See Gerald May MD, Will and Spirit: A Contemplative Psychology (San Francisco: Harper and Row, 1982). 64.2 200Y Seelaus * Asceticism and Chaste Celibate Love 9 Frans Jozef Van Beeck sJ, Christ Proclaimed (New York: Paulist Press, 1979), p. 421. ,0 For a further development of the value of self-knowledge, see Vilma Seelaus OCD, "Effective Ministry through Contemplative Self- Knowledge," Review for Religious 41 (May-June 1982): 390-399. " See Elizabeth of the Trinity, The Complete Works (Washington, D.C.: ICS Publications, 1984). ~2 The asceticism of chaste celibate love has yet a deeper dimension, which is the asceticism of prayer, especially contemplative prayer. To remain faithful to love and to prayer during the painful times of dark night and the seeming void of love would be a topic in itself. See Hein Blommestijn, Jos Huls, and Kees Waaijman, The Footprints of Love: John of the Cross as Guide in the Wilderness, trans. John Vriend (Leuven [Bondgenontenlaan, 153; B-3000 Leuven; Belgium]: Peeters, 2000). Prayer Psalm 73 Let the words of the psalm help you pray: Yet with you I shall always be; you have hold of my right hand; With your counsel you guide me, and in the end you will receive me in glory. Whom else have I in heaven? And when I am with you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of my heart and my portion forever. But, for me, to be near God is my good; to make the Lord God my refuge. I shall declare all your works in the gates of the daughter of Zion. Revie~v for Religious ROBBER E MALONEY Snapshots of Three Lesser-Known "Saints" In 1918 the historian Lytton Strachey said in the preface of his Eminent Victorians that in writ-ing history less is often more. In other words, true selectivity is more important than volume. He wrote: "It is not by the direct method of scrupulous narration that the explorer of the past can hope to depict a singular epoch [or per-son]. If he is wise, he will adopt a subtler strat-egy. He will row out over the great ocean of material and lower down into it, here and there, a little bucket, which will bring to the light of day some characteristic specimen . . . to be examined with a careful curiosity." Surely few events say more about pex~sons than their death. Death not only closes life, it defines it. Christians have always regarded mar-tyrdom as the preeminent form of the follow-ing of Christ. From the earliest time, martyrs captured the Christian imagination and inspired Robert E Maloney CM, the former superior general of the Congregation of the Mission (Vincentians), continues to live at Via dei Capasso, 30; 00164 Roma, Italy. 64.2 2005 Maloney ¯ Snapshots of Three Lesser-Known "Saints" 1781 others to incredible heroism in living the Gospels even to the end. The Book of Revelation sings the praise of these heroes: "Love for life did not deter them from death" (12:11). Some, of course, renounce their faith rather than die a martyr's death. But for others, some-times even people whose lives seemed mediocre, death is their finest hour. In Shakespeare's Macbeth (I,iv), Malcolm says of the previous thane of Cawdor: "Nothing in his life / became him like the leaving it; he died / as one that had been studied in his death / to throw away the dear-est thing he ow'd / as 'twere a careless trifle." In this brief article, I offer a snapshots of the deaths of three lesser-known martyrs who in turbulent times were like a "lamp shining in a dark place" (2 P 1:19). Joseph Chow Tsi-Che Did you ever want to be pope? I have sometimes heard Catholics say, with a bit of humor and a bit of frus-tration: "If I were pope for a week, here is what I would do!" Of course, very few of us get that opportunity. But a priest of my own community, whom some of my older friends knew, was actually offered the job. Joseph Chow was born in 1891 in Shijiazhuang, about 180 miles south of Beijing. He made his vows in the Congregation of the Mission in 1915 and was ordained to the priesthood four years later. After serving as a pro-fessor in the minor seminary in his hometown and then as a philosophy professor in the major seminary of Beijing, he was ordained a bishop in 1931, serving ini-tially as the vicar apostolic in Baoding, not far from his birthplace. In 1946 he was named the archbishop of Nanchang, much farther to the south, a city I visited a number of years ago, where his memory is still revered. In 1950, soon after the establishment of the revolu-tionary government in China, Joseph received the invi- Review for Religious tation to become pope. A delegation from Beijing came to visit him. A writer of the time describes their con-versation as follows: "Because you have so many gifts, you have been des-ignated to be the head of the Progressive Chinese Church. Are you willing to become the pope of China?" "Do you really believe that I have the necessary qualities?" "We do." "In that case, I would prefer to become the pope of the entire world." The delegation left, angry at his refusal. From then on, he was kept under constant surveillance. In May 1951 he was arrested, tried, found guilty, and thrown into prison. The charges against him were that he had opposed the reform of the church, that he had listened to the Voice of America, and that he had recruited members for the Legion of Mary. He was condemned to forced labor, toiling in isol'ation for twenty-two Joseph Chow renounced a very prestigious offer: to be the pope of China. ConSequently, he endured a slow, arduous, hidden martyrdom. years. Just before his death he was released, so that he would not die in prison, and was carried to the home of a Christian in Nanchang. There he went peacefully to the Lord. By all accounts Joseph Chow was an extraordinarily gifted man. Those who knew him attest that he was good-humored, quite funny at times, but very clear in what he believed. He surely knew what he was willing 179 64.2 2005 Maloney ¯ Snapshots of Tbree Lesser-Known "Saints" to die for. He renounced a very prestigious offer: to be the pope of China. Consequently, he endured a slow, arduous, hidden martyrdom. In the end the government, by freeing him from prison several days before his death, tried to deprive him of the title of martyr, but Catholics in China today recognize that he was precisely that. 180 Jean Le Vacher I doubt that Jean Le Vacher will ever be beatified, even though the cause for his beatification was actually introduced in 1923. Jean was born in Val-d'Oise, France, on 15 March 1619 and entered the seminary along with his brother Philippe on 5 October 1643. He was ordained a priest in 1647 and went to Tunis almost immediately. Within a year after his arrival, the superior of the mission there died, as did the French government's representative in Tunis. Jean, at the age of twenty-nine, was named both head of the mission and French consul, a combi-nation of jobs which seems strange to us today. Two years later he also became vicar apostolic. Twenty-five years later, history repeated itself in Jean's life. Having been named vicar apostolic of both Algeria and Tunis, he again became the French consul, this time in Algeria. That is the root of the problems surrounding his beatification. On the one hand, Jean was a remarkably zealous missionary, laboring for years among the slaves in the capital, whom he estimated to number about fifteen thousand. But he was also the con-sul, a difficult political post at a time when relations between France and Algeria were steadily worsening. In late June 1683, fighting broke out. The French fleet began to bombard the capital. At the same time a plague raged within the city. The Turkish forces in Algeria asked Le Vacher to mediate peace. He, two Turkish diplomats, and an interpreter arrived under a Review for Religious white flag at the French admiral's ship. As negotiations dragged on, Admiral Duquesne was inflexible and at one point yelled at Le Vacher: "You,re more a Turk than a Christian!" During the negotiations one of the Turkish diplomats deceived the French, promising to work with them to reinstate their control over Algeria. But, once back on land, he himself seized power and began to fire on the fleet again. When the French retaliated, Le Vacher was arrested, along with the few other French citizens who remained in the capital. Le Vacher's martyrdom took place on 16 July 1683, toward sunset, on a small pier in the port. He was asked to renounce his faith and declare himself a Muslim. Instead, he bade farewell to the Christian slaves in a loud clear voice and exhorted them to remain firm in their faith. He was tied to a wooden frame which was then attached to the mouth of a cannon. Then a little drama occurred which it is affecting to recall in the midst of all the strife in the Middle East and North Africa today. None of the Muslims in the crowd was willing to light the cannon's fuse. Many Jews were there, but they too were unwilling. Finally a renegade Christian lit the fuse. Le Vacher was blown to pieces. Ten other Frenchmen followed him to the same type of death. The French campaign was ultimately unsuccessful; a shortage of supplies forced Admiral Duquesne to return home. Because of Jean Le Vacher's political post, some have questioned whether he was really a martyr. Reading the accounts of his death, I have little doubt myself. He died professing his faith courageously and encouraging others to profess it too. In fact, many followed him to death. Marguerite Rutan Marguerite Rutan was born in Metz in 1736. There, at the age of twenty, she began her postulancy in a hos- 181 64.2 200Y Maloney ¯ Snapshots of Three Lesser-Known "Saints" 182 pital as a Daughter of Charity. A year later, on her birth-day, she entered the novitiate in Paris and just five months afterwards was sent to serve at a hospital in Pau. She had the happiness of seeing her two sisters enter the same community shortly after her and the sadness of seeing both of them die at a young age. From Pau she moved to several other hospitals, finally arriving in Dax, near the border of Spain, where in 1779 she was named superior. Ten years later, with the outbreak of the French rev-olution, life became increasingly difficult for the sisters. Resources for the running of the hospital were scarce. The government provided fewer and fewer funds. After 3 October 1793 all sisters employed in running hospitals and schools had to choose between taking the oath of allegiance to the state church or leaving the institutions where they served. Sister Marguerite and her companions refused the oath. From then on they were constantly under surveillance, but their services in the hospital were so needed that they were allowed to continue. Finally, however, on 24 December 1793, Marguerite was arrested on charges of "corrupting the revolutionary, republican spirit of the soldiers who went to this hospital." What had happened, in fact, was that a group of sol-diers, to express gratitude for the care given in the hos-pital, returned to do some songs for the sisters. Sister Marguerite stopped to listen to them, offered them refreshments, and gave them some money. That was her crime. She was taken to a prison at the nearby Carmelite house. At the beginning of March 1794, a guillotine was constructed in the central ~quare of Dax. Simultaneously most prisoners were transferred to another city, but Marguerite was left in the Carmelite prison, a sign that her fate had already been decided. After a brief trial, her name was placed upon the list of those to be guillotined. A commission arrived in Dax Review for Religious to review the cases of those facing capital punishment. On 9 April after a quick hearing in which the same charges were repeated, Marguerite was condemned to death. The sentence was to be carried out immediately. She and the local cur~, also condemned, were tied back to back, placed on a cart with soldiers surrounding them, and rushed to the execution place accompanied by the sound of tambourines. Having first witnessed the behead-ing of the cur~, Marguerite asked the executioner not to assist her and mounted the scaffold by herself, removed the shawl from around her shoulders, put her head on the guillotine, and was executed. In their accounts of Marguerite's death, all observers noted her dignity. She seems to have been undaunted by the prospect of death, wearing those around her gently while speaking her mind clearly and unflinchingly right to the end. Tertullian tells us that "the blood of Christians is seed" (Apology 50.13). The martyrs strengthen those who come after them. They demonstrate that some things are worth dying for. By their witness they proclaim that fidelity to one's central commitments is more important than life itself. In the darkness of persecutions or of oppressive regimes, martyrs are like flashes of lightning that illumi-nate the nighttime sky, a surge of electricity that ener-gizes those who live on beyond them. The church has been blessed by many such martyrs right up to the present. This great "cloud of witnesses" (Heb 12:1) strengthens us to be faithful, no matter what the cost. 183 64.2 2005 JULIANA DEVOY Learning to Live Serenely: The Wisdom of Francis de Sales 184, Ewvery day in the Eucharistic liturgy we pray the ords "Protect us from all anxiety." The daily repetition of this invocation is not without meaning. We have only to open the newspaper or turn on the evening news to find plenty of material for angst. After 9/11 and its consequences, not only individuals but whole nations are experiencing increased anxiety. But it is not only the world scene that disturbs us. We witness divisions in the church, breakdowns of family life, loved ones' illnesses, financial reversals, and many other problems that threaten our peace of heart. Undue worry, anxiety, and agitation not only are detrimental to our psychological well-being, but also impede our spiritual growth. A spiritual guide who can teach us serenity and Christian optimism no matter what happens in the world is St. Francis de Sales (1567-1622), bishop and doctor of the church, a man with a wonderfully balanced and integrated personality, who combined a deep spirituality Juliana Devoy RGS last wrote for us in May-June 1999. Her address remains Good Shepherd Sisters; 30 Estrada da Vitoria; Macao. with a penetrating insight into human psychology. Separated from him by a cultural, theological, and linguistic gulf of four centuries, we nevertheless find in his published works and in his letters of spiritual direction gems of wisdom which, if we take the trouble to extract them, will both counsel and console us on our spiritual journey. In this essay we will examine several points of Salesian spirituality that can aid us in gracious living and tranquillity of spirit. Befriending Reality In his Introduction to the Devout Life, Francis says that, aside from sin, anxiety is the greatest evil that can happen to us. "It proceeds," he says, "from an inordinate desire to be freed from a present evil or to acquire a hoped-for good. Yet there is nothing that tends more to increase evil and prevent enjoyment of good than to be disturbed and anxious.''~ In one of his colorful images, he likens anxiety to birds caught in a net: the more they flap their wings trying to escape, the more they become entangled. Francis knew well what he was talking about. As a nineteen-year-old student in Paris, he had undergone a spiritual crisis over predestination, asking himself whether it was possible for him to be separated from God for all eternity. The moral and spiritual anguish that he suffered was so great that he fell ill and could not sleep or eat. The crisis was resolved only when he abandoned himself unconditionally to God's love, praying for the grace to love God here and now if he could not love God in eternity.2 Francis emerged from his persOnal "dark night" with two profound convictions about reality: his radical dependence on God and God's utter trustworthiness. In the Salesian worldview, creation is suffused with God's goodness and our peace is found in conformity to 64.2 2005 Devoy ¯ Learning to Live Serenely ~DO we live ,the truth, that every vocation is the lo~cus fo~" meeting God andeve~ Christian is called to a life of holiness,? -°186 God's will because God is a GodJbr us. Our particular life circumstances are where we will find God. Francis, therefore, counsels a loving acceptance of the situation in ¯ . which we find ourselves. His Introduction was written especially for lay people who desired to live in closer intimacy with God. Predating Vatican Council II by hundreds of years, he taught that every vocation is the locus for meeting God and that every Christian is called to a life of holiness. But the way to holiness would be different for everyone because the practice of devotion must "be adapted to the strength, activities, and duties of each particular person." A bishop is not called to live like a Carthusian, nor a skilled workman to spend his day in church like a religious. There is no need to emulate the lifestyle or the virtues proper to a vocation that is not one's own. His letters of direction illustrate this teaching in practice: I should like you to consider how many saints, both men and women, have lived in the married state like you, and that they all accepted this vocation readily and gladly. We must love all that God loves, and he loves our vocation; so let us love it too and not waste our energy hankering after a different sort of life, but get on with our own job. Know that God wishes nothing else of you save what he sends at the moment, and do not be on the lookout for other things . What is the use of building castles in Spain when you have to live in France? What a marvelous thing you said when you wrote to me: as long as I am serving God I don't care what kind of sauce he puts me in . Come now, you Review for Religious know very well into what sauce he has put you, into what state of life and condition; and, tell me, is it all the same to you?3 But it would be a mistake to imagine that what is being advocated is a passive acceptance of the status quo. In his Treatise on the Love of God, Francis devotes a large section to "The Will of God.''4 He distinguishes between God's signified will and the will of God's good pleasure. Although obviously God has only one will, our discernment of what God wants of us will have to take account of two different sets of realities. In the first case we are guided by the commandments, the counsels, teachings of the church, and holy inspirations. When there is question of something clearly ordained by God, there is nothing to discern; we have only to obey. For choosing a vocation, however, or choosing one action rather than another, Francis counsels a great liberty of spirit since it is impossible to know God's will absolutely. In important matters we should pray, consult a spiritual director, and then do what we think is best. Even if doubts arise afterwards about whether we chose well, we should remain in peace and continue on the course we have chosen. In lesser matters we should "do freely what seems good to us, so as not to weary our minds, waste our time, and put ourselves in danger of disquiet, scruples, and superstition." The "will of God's good pleasure" is God's will already done. It is the actual circumstances of our lives, the "sauce in which God has placed us," the events that take place and the things that exist outside our control. It is not that God causes everything that happens, but that "whatever is, is in some way within God's providence; it is not outside the loving embrace of the creative and redempt