Suchergebnisse

AMÉRICA LATINA Triunfo de la derecha en elecciones en Honduras. Para más información:http://www.lemonde.fr/ameriques/article/2013/12/03/honduras-le-tribunal-electoral-va-recompter-les-proces-verbaux_3524291_3222.htmlhttp://www.cnn.com/2013/11/30/world/americas/honduras-elections/index.htmlhttp://www.bbc.co.uk/news/world-latin-america-25196157http://www.lanacion.com.ar/1642009-hernandez-se-impone-en-honduras-pero-los-zelaya-denuncian-fraudehttp://www.eltiempo.com/mundo/latinoamerica/manuel-zelaya-llama-a-honduras-a-protestar-por-elecciones_13233235-4http://www.eltiempo.com/mundo/latinoamerica/juan-orlando-hernndez-ganador-de-elecciones-en-honduras-tribunal-electoral_13229000-4http://www.lanacion.com.ar/1642336-confirman-el-triunfo-de-la-derecha-en-hondurashttp://www.cnn.com/2013/11/27/world/americas/honduras-presidential-election/index.html Peña Nieto, entre las reformas y las inercias de México. Para más información:http://internacional.elpais.com/internacional/2013/11/30/actualidad/1385787588_689042.htmlhttp://www.bbc.co.uk/news/world-latin-america-25180472http://internacional.elpais.com/internacional/2013/11/28/actualidad/1385668708_568949.html Ortega se topa con la Iglesia en Nicaragua. Para más información:http://internacional.elpais.com/internacional/2013/11/28/actualidad/1385664030_979193.html Maduro intensifica 'guerra económica' en Venezuela. Para más información:http://www.bbc.co.uk/news/world-latin-america-25196223http://internacional.elpais.com/internacional/2013/12/03/actualidad/1386034079_705347.htmlhttp://www.eltiempo.com/mundo/latinoamerica/bajaran-el-precio-de-los-carros-en-venezuela-_13248154-4http://www.lanacion.com.ar/1644020-en-barinas-la-cuna-del-chavismo-la-oposicion-busca-dar-el-golpehttp://www.lemonde.fr/ameriques/article/2013/12/03/le-gouvernement-venezuelien-veut-fixer-le-prix-des-voitures_3524335_3222.html Venezuela es el país más corrupto de América Latina. Para más información:http://www.eluniversal.com.mx/el-mundo/2013/venezuela-transparencia-ti-970090.html Paraguayos se levantan contra la corrupción. Para más información:http://www.eltiempo.com/mundo/latinoamerica/paraguayos-se-levantan-contra-la-corrupcin_13245395-4 Nicaragua da vía libre a Estados Unidos y Rusia para patrullar en el Caribe. Para más información:http://www.eltiempo.com/mundo/latinoamerica/nicaragua-autoriza-ingreso-de-naves-de-estados-unidos-y-rusia_13224495-4 54 cadáveres son encontrados en fosa común en México. Para más información:http://www.cnn.com/2013/11/27/world/americas/mexico-mass-graves/index.html Cuba se queda sin banco en Estados Unidos. Para más información:http://worldnews.nbcnews.com/_news/2013/11/27/21642809-cuba-travel-threatened-by-us-bank-dilemma?litehttp://www.cnn.com/2013/11/26/world/americas/cuba-us-consular-services/index.htmlhttp://www.eltiempo.com/mundo/latinoamerica/cuba-sin-banco-en-ee-uu_13233236-4 Mueren 30 inmigrantes haitianos al naufragar embarcación en Bahamas. Para más información:http://www.eltiempo.com/mundo/estados-unidos/muerte-de-inmigrantes-en-naufragio-de-embarcacin-en-bahamas_13225236-4 Alarma en Río: aumenta apresuradamente el número de personas sin techo. Para más información:http://www.lanacion.com.ar/1643496-alarma-en-rio-aumenta-rapidamente-el-numero-de-personas-sin-techo Michelle Bachelet adelanta complejo escenario para el próximo gobierno. Para más información:http://internacional.elpais.com/internacional/2013/12/01/actualidad/1385922610_677978.htmlhttp://www.lemonde.fr/ameriques/article/2013/12/03/chili-levee-partielle-d _3524309_3222.htmlhttp://www.emol.com/noticias/nacional/2013/12/02/632821/michelle-bachelet-adelanta-complejo-escenario-para-el-proximo-gobierno.html Refuerzan la seguridad en las playas de Río de Janeiro tras una ola de asaltos. Para más información:http://www.lanacion.com.ar/1642187-refuerzan-la-seguridad-en-las-playas-de-rio-de-janeiro-tras-una-ola-de-asaltos Las negociaciones con la FARC, cuestión fundamental para posible reelección en Colombia. Para más información:http://www.cnn.com/2013/11/21/world/americas/colombia-santos-re-election/index.html Piñera advierte sobre "cuchillos largos" en Chile tras elección. Para más información:http://www.eltiempo.com/mundo/latinoamerica/pinera-advierte-sobre-cuchillos-largos-en-la-derecha-chilena-tras-eleccion_13246515-4 Colapso en estadio mundialista brasileño mata a dos personas. Para más información:http://worldnews.nbcnews.com/_news/2013/11/27/21643011-brazil-world-cup-soccer-stadium-collapse-kills-two-people?lite ESTADOS UNIDOS /CANADÁ Descarrilamiento en Nueva York deja cuatro muertos y decenas de heridos. Para más información:http://www.bbc.co.uk/news/world-us-canada-25194804http://www.lanacion.com.ar/1643883-descarrilamiento-en-nueva-york-el-gobernador-apunta-a-un-exceso-de-velocidadhttp://www.eltiempo.com/mundo/estados-unidos/descarrilamiento-de-tren-en-nueva-york_13243796-4http://internacional.elpais.com/internacional/2013/12/02/actualidad/1385999520_092965.html Volvió Obama con jugadas audaces. Para más información:http://www.lemonde.fr/ameriques/article/2013/12/02/la-californie-espoir-de-l-obamacare_3523838_3222.htmlhttp://www.lanacion.com.ar/1641838-volvio-el-obama-de-las-jugadas-audaceshttp://www.eltiempo.com/mundo/estados-unidos/la-apuesta-pacifista-de-barack-obama_13243037-4 Estados Unidos y Japón desafían a China: naves militares y civiles volaron sobre una zona de defensa. Para más información:http://www.lemonde.fr/ameriques/article/2013/12/03/les-etats-unis-profondement-preoccupes-par-la-zone-aerienne-chinoise_3524320_3222.htmlhttp://www.lanacion.com.ar/1642711-eeuu-y-japon-desafian-a-chinahttp://security.blogs.cnn.com/2013/12/02/u-s-navy-deploys-new-reconnaissance-planes-to-japan/?hpt=hp_t3&hpt=ias_c2http://www.cnn.com/2013/12/02/world/asia/japan-china-us-tensions/index.html?hpt=ias_c2http://www.bbc.co.uk/news/world-asia-25180811 Estados Unidos se dispone a asumir todo el peso de destruir los arsenales químicos sirios. Para más información:http://internacional.elpais.com/internacional/2013/12/01/actualidad/1385924798_486857.html Estados Unidos se moviliza para liberar estadounidense en cárcel cubana. Para más información:http://www.chinadaily.com.cn/world/2013-12/03/content_17147606. Obama apuesta por Hillary y le prepara el terreno para 2016. Para más información:http://www.lanacion.com.ar/1643500-obama-apuesta-por-hillary-y-le-prepara-el-terreno-para-2016 Estados Unidos apoya el proceso de paz, pero seguirá persiguiendo a las FARC. Para más información:http://www.eltiempo.com/mundo/estados-unidos/estados-unidos-reitero-que-apoya-firmemente-el-proceso-de-paz-_13247270-4 Sargento a juicio por red de prostitución en Estados Unidos. Para más información:http://www.eluniversal.com.mx/el-mundo/2013/sargento-a-juicio-por-red-de-prostitucion-en-eu-970096.html EUROPA Ucrania al borde de otra revolución por el alejamiento de la Unión Europea. Para más información:http://www.cnn.com/2013/12/02/world/europe/ukraine-protests/index.html?hpt=ieu_c1http://www.lemonde.fr/europe/article/2013/12/02/les-visages-de-la-contestation-en-ukraine_3524061_3214.htmlhttp://worldnews.nbcnews.com/_news/2013/12/02/21714289-pro-west-protesters-besiege-ukraines-seat-of-power?litehttp://www.lanacion.com.ar/1644029-acorralado-por-las-protestas-europeistas-el-gobierno-de-ucrania-denuncia-un-golpehttp://www.eltiempo.com/mundo/europa/anlisis-de-las-presiones-rusas_13245419-4http://internacional.elpais.com/internacional/2013/12/02/actualidad/1386016704_617519.htmlhttp://www.bbc.co.uk/news/world-europe-25196907http://internacional.elpais.com/internacional/2013/12/02/actualidad/1385975707_863477.htmlhttp://www.chinadaily.com.cn/world/2013-12/03/content_17147888.htm Merkel pactó otro gobierno con una agenda más social y afianza su alianza con la social democracia. Para más información:http://www.cnn.com/2013/11/27/world/europe/germany-coalition/index.htmlhttp://www.lanacion.com.ar/1642430-angela-merkel-formara-una-gran-coalicion-con-la-centroizquierdahttp://internacional.elpais.com/internacional/2013/12/01/actualidad/1385922762_459228.htmlhttp://www.lanacion.com.ar/1642598-cameron-duro-contra-la-inmigracion David Cameron arremete contra los inmigrantes. Para más información:http://www.eltiempo.com/mundo/europa/david-cameron-arremete-contra-los-inmigrantes_13237738-4 Portugal refuerza la supervisión de sus 950 kilómetros de costa. Para más información:http://internacional.elpais.com/internacional/2013/12/02/actualidad/1385992907_544398.html Grecia: neonazis exigen frente al Parlamento la liberación de sus líderes. Para más información:http://www.lanacion.com.ar/1643457-grecia-neonazis-exigen-frente-al-parlamento-la-liberacion-de-sus-lideres Angela Merkel fue espiada por los servicios secretos de cinco países. Para más información:http://www.eltiempo.com/mundo/europa/espionaje-a-angela-merkel_13219037-4 Helicóptero cae encima de un pub en Glasgow . Para más información:http://www.eltiempo.com/mundo/europa/cae-helicptero-en-escocia_13236212-4http://www.lanacion.com.ar/1643497-escocia-la-caida-de-un-helicoptero-sobre-un-pub-dejo-8-muertos Colapso de centro comercial en Lituania deja decenas de heridos. Para más información:http://www.cnn.com/2013/11/27/world/europe/latvia-roof-collapse-resignation/index.html Gobierno escocés presentó una guía para separarse de Gran Bretaña en 2016. Para más información:http://www.lanacion.com.ar/1642338-escocia-lanzo-su-plan-para-la-independencia Putin promulga una ley que prohíbe la publicidad del aborto. Para más información:http://www.eltiempo.com/mundo/europa/putin-promulga-una-ley-que-prohbe-la-publicidad-del-aborto_13221055-4 Gobierno de Croacia realiza presión para permitir la unión civil entre individuos del mismo sexo. Para más información:http://www.bbc.co.uk/news/world-europe-25172778http://www.nytimes.com/2013/12/03/world/europe/croatian-government-to-pursue-law-allowing-civil-unions-for-gay-couples.html?ref=world La policía francesa usa en Lyon gases lacrimógenos contra niños rumanos. Para más información:http://internacional.elpais.com/internacional/2013/12/02/actualidad/1385989760_645317.html Un incendio en un taller textil revela la esclavitud de los chinos en Italia. Para más información:http://worldnews.nbcnews.com/_news/2013/12/02/21714872-deadly-factory-fire-highlights-near-slavery-conditions-in-italy?litehttp://internacional.elpais.com/internacional/2013/12/02/actualidad/1386018190_636332.html Berlusconi fue expulsado del Parlamento. Para más información:http://www.cnn.com/2013/11/27/world/europe/italy-berlusconi/index.htmlhttp://www.lanacion.com.ar/1642634-fin-de-una-era-en-italia-berlusconi-fue-expulsado-del-parlamento Berlusconi enfrentaría más cargos por el caso 'Ruby'. Para más información:http://www.eltiempo.com/mundo/europa/justicia-italiana-acusara-con-dos-nuevos-cargos-a-silvio-berlusconi_13237739-4 Europa da un vuelco a su imagen exterior y negocia con Irán. Para más información:http://internacional.elpais.com/internacional/2013/11/30/actualidad/1385833393_695763.html Refugiados de la guerra en Siria se asoman en el escenario europeo. Para más información:http://www.nytimes.com/2013/11/30/world/middleeast/out-of-syria-into-a-european-maze.html?ref=world Papa Francisco se reúne con Netanyahu. Para más información:http://www.bbc.co.uk/news/world-europe-25191175http://www.cnn.com/2013/12/02/world/europe/pope-netanyahu/index.html?hpt=ieu_c2 ASIA- PACÍFICO/ MEDIO ORIENTE Continúa la violencia extrema en Siria. Para más información:http://www.lemonde.fr/proche-orient/article/2013/12/02/crimes-de-guerre-en-syrie-des-preuves-pointent-vers-bachar-al-assad_3523997_3218.htmlhttp://internacional.elpais.com/internacional/2013/12/02/actualidad/1386001878_501681.htmlhttp://www.chinadaily.com.cn/world/2013-12/03/content_17146977.htmhttp://www.cnn.com/2013/12/02/world/meast/syria-damascus-suburb-pleitgen/index.html?hpt=imi_c2http://www.bbc.co.uk/news/world-middle-east-25189834http://www.bbc.co.uk/news/world-middle-east-25167053http://worldnews.nbcnews.com/_news/2013/12/02/21720317-un-evidence-on-syria-war-http://www.lanacion.com.ar/1644031-acusan-a-al-assad-de-crimenes-de-guerracrimes-implicates-assad?litehttp://www.eltiempo.com/mundo/medio-oriente/crimenes-de-guerra-en-siria_13246487-4http://worldnews.nbcnews.com/_news/2013/11/30/21686393-us-to-destroy-syrias-chemicals-at-sea-weapons-watchdog-says?lite Más de 11.000 niños han muerto en conflicto sirio. Para más información:http://www.eltiempo.com/mundo/asia/11000-nios-han-muerto-en-conflicto-sirio_13219438-4 Tensión en Tailandia por violentas protestas.http://www.lemonde.fr/asie-pacifique/article/2013/12/03/thailande-intervention-des-etats-unis-pour-appeler-au-dialogue_3524293_3216.htmlhttp://www.bbc.co.uk/news/world-asia-25190314http://www.cnn.com/2013/12/03/world/asia/thailand-protests/index.html?hpt=ias_c1http://internacional.elpais.com/internacional/2013/12/02/actualidad/1385986444_892199.htmlhttp://www.chinadaily.com.cn/world/2013-12/03/content_17146614.htmhttp://www.eluniversal.com.mx/el-mundo/2013/manifestantes-entran-en-la-sede-de-gobierno-en-tailandia-970094.htmlhttp://www.lemonde.fr/asie-pacifique/video/2013/12/02/gaz-lacrymogenes-contre-bulldozer-lors-d-affrontements-en-thailande_3524013_3216.html Histórico acuerdo: Irán aceptó limitar su programa nuclear. Para más información:http://www.bbc.co.uk/news/uk-25194946http://www.lanacion.com.ar/1641836-historico-acuerdo-iran-acepto-limitar-su-programa-nuclearhttp://internacional.elpais.com/internacional/2013/11/29/actualidad/1385751805_758156.html El vuelo de cazas chinos sobre las islas en disputa con Japón eleva la tensión en Asia. Para más información:http://www.nytimes.com/2013/12/03/world/asia/chinese-leaders-rise-came-with-new-attention-to-dispute-with-japan.html?ref=worldhttp://internacional.elpais.com/internacional/2013/11/29/actualidad/1385711461_838657.htmlhttp://www.lanacion.com.ar/1644033-el-mar-de-china-oriental-escenario-de-una-nueva-y-peligrosa-pulseada-por-el-poder-globalhttp://www.nytimes.com/2013/12/03/world/asia/biden-faces-delicate-two-step-in-asia-over-east-china-sea-dispute.html?ref=worldhttp://www.chinadaily.com.cn/china/2013-12/02/content_17146368.htm Terremoto de 6.3 sacude a el Pacifico Sur. Para más información:http://www.cnn.com/2013/11/30/world/asia/indonesia-earthquake/index.html?hpt=ias_c2http://www.eltiempo.com/mundo/oceania/un-terremoto-marino-de-65-grados-sacude-fiyi_13217195-4 Mujeres saudíes fueron detenidas por manejar automóviles. Para más información:http://www.cnn.com/2013/12/01/world/meast/saudi-arabia-female-drivers-detained/index.html?hpt=imi_c2 Evacuadas 18.000 personas en China por temor a explosión en oleoducto. Para más información:http://www.eltiempo.com/mundo/asia/tragedia-por-explosin-de-oleoducto-en-china_13217295-4 La violencia vuelve a adueñarse de Irak y temen una guerra civil. Para más información:http://www.nytimes.com/2013/12/03/world/middleeast/kurds-oil-deals-with-turkey-raise-fears-of-fissures-in-iraq.html?ref=world&_r=0http://internacional.elpais.com/internacional/2013/12/02/actualidad/1385977378_783831.htmlhttp://www.eltiempo.com/mundo/medio-oriente/violencia-en-irak-34-muertos-en-atentados_13223707-4http://www.bbc.co.uk/news/world-middle-east-25173722http://www.lanacion.com.ar/1642964-la-violencia-vuelve-a-aduenarse-de-irak-y-temen-una-guerra-civil Violencia en Afganistán. Para más información:http://www.nytimes.com/2013/12/03/world/asia/attacks-rise-on-aid-workers-in-afghanistan.html?ref=worldhttp://www.nytimes.com/2013/12/03/world/asia/afghanistan-suicide-bombing-kills-4.html?ref=worldhttp://www.cnn.com/2013/12/02/world/asia/afghanistan-violence/index.html?hpt=ias_c2 Hong Kong en alerta por caso de fiebre H7N9. Para más información:http://www.cnn.com/2013/12/03/world/asia/hong-kong-h7n9-case/index.html?hpt=ias_c2http://www.bbc.co.uk/news/world-asia-china-25181387 Gracias a la fiebre de consumo China es la nueva reina de las cibercompras. Para más información:http://www.lanacion.com.ar/1643502-gracias-a-la-fiebre-de-consumo-china-es-la-nueva-reina-de-las-cibercompras ÁFRICA Continúa la inestabilidad política en Egipto. Para más información:http://www.lemonde.fr/afrique/article/2013/12/02/en-egypte-le-projet-de-constitution-maintient-de-larges-pouvoirs-a-l-armee_3523600_3212.htmlhttp://www.cnn.com/2013/12/02/world/meast/egypt-protests/index.html?hpt=iaf_c2http://www.bbc.co.uk/news/world-middle-east-25183139 Crisis diplomática entre Egipto y Turquía: expulsado embajador turco. Para más información:http://www.eltiempo.com/mundo/medio-oriente/gobierno-egipcio-expulsa-al-embajador-de-turqua_13217216-4 Somalia es el país más corrupto del mundo. Para más información:http://www.eluniversal.com.mx/el-mundo/2013/dinamarca-somalia-transparencia--970091.html Ataque de islamistas a base en Nigeria. Para más información:http://www.cnn.com/2013/12/02/world/africa/boko-haram-attack/index.html?hpt=iaf_c2http://worldnews.nbcnews.com/_news/2013/11/29/21677286-nigeria-more-than-50-islamist-insurgents-killed-in-airstrike?lite OTRAS NOTICIAS "The Economist" presenta su informe semanal Politics this week. Para más información:http://www.economist.com/news/world-week/21590971-politics-week?spc=scode&spv=xm&ah=9d7f7ab945510a56fa6d37c30b6f1709

The short-lived popularity boost of the Osama bin Laden operation having all but faded, President Obama for the first time appears vulnerable and could be defeated in the 2012 election. Indeed, many are starting to wonder if he will be a one-term president like Jimmy Carter and George H.W. Bush. As congressional leaders continue to meet with Vice President Joe Biden to negotiate a reduction of the federal budget and to avoid a potential default on government debt, the economic recovery seems to be stalling: reports released last week show unemployment rose again to 9.1 % and job growth slowed down, and manufacturing and retail sales are also down from last quarter.The only good news for the President is that the Republican field of candidates, while still fluid, is very weak so far, and the Republican Party leadership divided and ineffective. Hefty potential candidates such as Jeb Bush (undoubtedly the strongest intellect in the GOP today) and New Jersey Governor Chris Christie have eschewed confronting the formidable President-candidate in 2012 and seem to be lying in wait for 2016, when they expect the field to be wide open.The first serious national presidential debate for the Republican candidacy took place on Monday, June 13. Mitt Romney, former governor of Massachusetts and the author of a health plan there which critics contend is very similar to Obama's, emerged as the solid front-runner and Michelle Bachman, an Evangelical Congresswoman from Minnesota and a Tea Party favorite, as the one who can challenge him. She is a former tax lawyer and a mother of five, who also apparently has found time to raise 23 foster kids. She is often compared to Sarah Palin, but most agree that she has more substance, understands how the government and can articulate ideas. She portrays herself as the anti-establishment figure, although she has been in Congress for a while and is at present the Chair of the House Intelligence Committee. Similarly to Palin, she considers the federal government an "elitist conspiracy" against middle-America and has invoked the War Powers Resolution to force Obama to request Congress authorization to continue operations in Libya. Tim Pawlenty, former governor of Minnesota, also an Evangelical with Tea Party following, was expected to be a serious challenger, but missed an opportunity to confront Romney on his health care plan for Massachusetts, which he had severely criticized the day before on national TV, stating it was very similar to Obama's, and going as far as calling Romney a "co-conspirator in Obama care." This lack of courage to confront the front-runner personally has made him a distant third in the primary race. Romney, on the other hand, was very well-prepared, confident in his own image of the businessman/CEO who can fix the jobs problem. The rest of the Republican candidates were a motley crew, starting with Herman Cain, an African-American businessman, owner of a pizza chain and talk show host, followed by Ron Paul, a radical libertarian that in spite of his quirky ways is quite endearing in his candid contempt for government, and Newt Gingrich, whose entire campaign staff had just resigned due to his lack of discipline and inability to run a serious campaign. All candidates focused more on bashing Obama than each other, since it is early in the race and there will be time enough for that this coming fall. Rick Santorum, another fiscal and social conservative (but in this case Catholic) and former Senator for Pennsylvania, completes the second-tier line-up of Republican candidates.But the Republican field has not firmed up yet, and there could be some surprise Republican candidates entering the race, as the President appears more vulnerable. In fact, only yesterday John Huntsman, a new intriguing figure who has been Obama's ambassador to China, joined the fray announcing his candidacy from Liberty Island, next to the Statue of Liberty, in the same spot where Ronald Reagan announced his in 1980. Huntsman, former governor of Utah, is a billionaire, a moderate and a Mormon, just like Romney. Both will skip Iowa, the first test for candidates, and one dominated by Evangelical "value" voters. Both are well-spoken, good looking family men with no rough edges. Unlike Romney, he has very little name recognition at the national level, and spent years as a missionary in China, where he learnt to speak Mandarin fluently. What he brings to the race is his expertise in that country, the main holder of American's debt, and therefore, the one that worries Americans the most. He has framed this primary contest as one between "renewal and decline". He speaks in a very quiet, civil tone and he introduced himself to the public through a stream of unusual videos, one for example that shows the candidate himself, in motocross attire from heads to toe, riding his motorbike across the Utah desert, as dreamy country music plays in the background. The White House is said to be concerned about his candidacy, not only because of moderation, his capacity and his presidential demeanor but also because he has been an insider of this administration and may use information thus acquired against the President. He could become a formidable opponent, a Republican mirror image of the President.Another prospective candidate, who, if he decides to run, could throw all calculations into disarray, is Rick Perry, the Governor of Texas. He is an attractive candidate for the party establishment and has two very strong qualities: first, he is a social conservative who could supersede Bachman and Pawlenty in drawing the Tea Party vote; second, he has been a successful governor who can boast about his job creation record in Texas (40% of all new jobs during the recovery were created in Texas). He is still testing the waters, and similarly to Huntsman, may perhaps use 2012 as a platform that can propel him into the 2016 election. Although he has not announced his candidacy, observers point to his convening of a "National Day of Prayer" for early August as a sign that he may run. He would be a formidable contester, since he can speak both the language of the Tea Party as well as the national language of this 2012 election, which is the economy and jobs.In comparing the Republican Party today with the one of ten years ago, one cannot help but notice the big shift that has occurred, and in doing so, perhaps be less dismissive of Ron Paul's philosophical influence on the party rank and file. The truth is the libertarian streak has made important inroads inside the party, and voters are now serious about not only fiscal conservatism and smaller government, but also a retrenchment of America's role in the world. This was apparent during last week's debate and the public conversations that followed in the airwaves throughout the week. Most of the candidates blasted Obama for intervening in Libya and called for an early withdrawal from Afghanistan. Michelle Bachman invoked the War Powers Resolution, passed in 1973 during Watergate, which obligates the President to seek the approval of Congress 60 days after the beginning of hostilities. The Republican Party has traditionally been the home of National Security "hawks", and the last strong isolationist mood in the party dates to the 1920s. While an isolationist wing emerged again right before Gen. Eisenhower became president, after that it was represented by a very small group, led in the last twenty years or so by Pat Buchanan. Today, a war-weary and budget- conscious American public is in favor of withdrawal from Afghanistan by a wide majority (73% of all Americans, 59% among Republicans), in spite of the fact that most had understood that to be a "war of necessity" as opposed to Iraq, a war of choice. If we count American military presence in Iraq, Libya, Yemen and the tribal areas of Pakistan, today the US is involved in five different conflicts, and spending billions of dollars a month on them, most of which are considered wars of choice. Today, President Obama is in fact a victim of his own success: bin Laden is dead, so Americans want out of Afghanistan. This is echoed loudly enough by his opponents. The President is thus under pressure to bring the troops home not only by libertarians but also by extreme Right candidates (Bachman) and even by mainstream candidates like Huntsman and Romney.After the debate, Republican Senators John Mc Cain and Lindsay Graham and Defense Secretary Gates took to the airwaves to admonish the candidates on this issue, accusing them of choosing politics over policy in matters of national security. Mc Cain went so far as to say that Reagan would not recognize his own party: "This is not the Republican Party of Ronald Reagan, who was always willing to stand up for freedom all over the world". He insisted that Khadafy was crumbling and that US logistical support, intelligence and refueling capabilities had to be continued to finish him off. He went even further and picked the opportunity to criticize Obama for not using America's own airpower, and instead "leading from behind". This was a theme that Bachman had also used in her speech, somewhat incoherently, since she vilified Obama for allowing the French to lead the operation in Libya while at the same time invoking the War Powers Resolution and demanding US withdrawal, since there were no apparent US interests involved there. Mc Cain in his own interview with Christiane Amanpour, later refuted Bachman's claim by stating that Khadafi had consistently supported terrorism, was responsible for the bombing of Pan Am 103 and was about to massacre his own people at Benghazi when NATO intervened and stopped him. "Our interests are our values" and "Sometimes leadership entails sacrifice," he added.To Romney's equivocal reference to the "Afghanis (sic) war of Independence" (an expression that per se brings serious doubts to his basic knowledge of geopolitics) Senator Lindsay Graham also in his own interview, later retorted: "This is not a war of Afghan independence, from my point of view" (of course, it isn't, it's a civil war!). He continued: "This is the center of gravity against the war on terror, radical Islam. It is in our national security interest to make sure that the Taliban never come back". He warned them not to try to position themselves to "the Left" of President Obama on this issue" and he hinted that that decision would lose them the nomination.Among the wide array of opinions, only Tim Pawlenty heeded the party line that the advice of military commanders and the situation on the ground would be the main determinant of troop withdrawals under his watch. Outgoing Defense Secretary Robert Gates criticized the "declinists" who put the short term expediency politics ahead of long-term national security interests. He added that examining the bottom line only is short-sighted, since intervention is not about sheer cost, it is about the cost of failure of early withdrawals, such as Afghanistan in 1989. Earlier, on his last trip as defense secretary, Gates had bluntly told NATO members meeting in Brussels that the military weakness of most members and their lack of will to share risks and costs of NATO operations were putting severe strains on the organization and particularly on the United States. Indeed, less than a third of NATO members are taking part in the Libyan operation, although NATO is a consensus- based organization and therefore, all members voted to approve it.According Secretary Gates, the need to cut spending and radically reduce the budget has become an obsession and sparked a new current of isolationism that now insidiously divides the traditionally hawkish Republican Party. This, he told a Newsweek interviewer, is one of the main reasons that have led to his resignation, after serving two administrations and becoming the epitome of bipartisanship. His unwillingness to plan for more withdrawals and find other ways to reduce the bloated defense budget has been criticized both from the Left and the Right. He complains about how both "Congress budget hawks and defense hawks" constantly interfere with his work. He ends by saying he refuses to be part of a nation that is forced to scale back its military power so much that it can no longer lead. His frustration is apparent; his resignation paved the way for Obama's announcement of troop withdrawal, a few days later.This last week, the presidential politics of war became clearer. Feeling the pressure of Republicans attacking him from his "left flank", President Obama told a war-weary nation that he plans to start withdrawing troops by December this year, ending the surge by the summer of 2012 and bringing home most of the rest by 2014. Although there is a widespread sense that Obama has gotten so involved in the daily details of the war that would prefer to stay on and see his counterinsurgency policy through, he has quickly readjusted to the realities at home and accelerated the withdrawal timeline that his generals had recommended. With his earlier decisions of aggressively pursuing the war on terror, signing off on drone killing missions, and having bin Laden killed inside Pakistan, he successfully beat the image of a Dovish President, weak in National Security. This past Wednesday, with the words, "It is time to do nation-building at home", he acknowledged the public's concerns about the waste of American power, blood and treasure abroad while the country is still suffering from the recession, and quickly moved back to center.This is the spirit of the times. It requires a new type of leadership, one that is strong enough to face down enemies, yet flexible enough to accommodate to the new and constantly shifting realities, to accept a revised status of the nation and to lead it into new era in its history. Time will show whether such leader is among the Republicans new line-up or whether he is already in the White House.Senior Lecturer, Department of Political Science and Geography Director, ODU Model United Nations Program Old Dominion University, Norfolk, Virginia

The papers in the present SUERF Study is a selection of the papers presented at a SUERF Workshop and Special OeNB East Jour Fixe held at Oesterreichische Nationalbank in Vienna on 23 January 2009. In his opening remarks (chapter 2), Ewald Nowotny, Governor of the Oesterreichische Nationalbank referred to Austrian banks? engagement with neighbouring Central and Eastern European Countries. The current crisis should not make people forget the fact that Austrian banks? deep engagement with the neighbouring countries is one of the success stories in Austrian economic history. Since the fall of the Berlin Wall, Austrian banks have become one of the driving forces of the process of structural adjustment, modernization of business practices, and deepening of financial intermediation in the region. At end 2007, in Central Europe, the share of Austrian banks surpassed a fifth of aggregate sector assets, in Southeastern Europe even a third of the respective total. A considerable share of the earnings of Austrian banks comes from banking activities in Central and Eastern Europe. Austrian bankers can claim to be among the pioneer foreign investors in Russia, Ukraine, Kazakstan and Belarus. The international financial crisis has from September 2008 demonstrated Russia?s structural vulnerability. The comprehensive countermeasures by the Russian authorities to assist the banking sector and the economy are characterized by the Governor as worthy endeavours. Chapter 3 is based on the keynote speech by Pekka Sutela, BOFIT, Bank of Finland ?Russian Finance: Drag or Booster for Future Growth?? The author praises the Russian authorities for having made prudent decisions in recent years. The Putin-Kudrin regime chose a stability-oriented macro policy. The very strong increase in the global oil price up to 2008 implied a strong growth in the value of Russian exports and lead to an impressive GDP growth. The author uses the term ?windfall?. The Russian Government decided to pay back practically all foreign debt, much of it ahead of schedule. The regime wanted to bring back what they see as Russian sovereignty and in particular to avoid being dependent on IMF or other foreign financiers. Their policy contributed strongly to an improvement of Russia?s general credit-worthiness and to a growth in foreign reserves. During the 1990s, lack of trust in the rouble had as consequence that the US dollar was applied to a considerable extent in payments between Russians. The stability oriented policy after 2001 contributed to a de-dollarization of the economy up to 2008. It follows from the stability-oriented policy that Russia was relatively well prepared when it was hit by the global financial crisis in 2007?2008. In the autumn of 2008, however, the general public started to withdraw bank deposits and the relative share of foreign exchange deposits increased again. The public shifted towards foreign currency cash assets. The author explains that Russia has a dual economy. The natural resource based sectors are clearly globally competitive but the sectors outside the resource sectors are not. The big resource based companies have relied on foreign markets for their financial needs. The home market is primarily serviced by domestic banks. At the end of September 2008, government-controlled banks had 47.8% of all bank assets. The state maintains banking sector stability primarily through state banks. The author?s answer to the question in the headline is: ?The Russian financial system is rather a drag than a booster for future growth?. In addition, it is unlikely that Russia will become a regional financial centre or an inventionbased society in the foreseeable future. Chapter 4 by Stephan Barisitz, Oesterreichische Nationalbank, is ?Russian Banking in Recent Years: Gaining Depth in a Fragile Environment.? The author shows tables with macroeconomic, monetary and financial indicators for Russia for the years 2002?2008. Key observations are: Strong economic growth, strong dependence on oil prices, inflation problems, recent volatility of private capital in- and outflows. Banking development initially featured rather slow recovery from the financial crisis of 1998, coupled with sluggish reforms. This was followed by a stepped-up pace of institutional and structural adjustments in 2003?2005, which brought about major improvements of banking activities and of the regulatory framework. The return on equity (ROE) of banks was in 2006?2007 above 20%. The solvency ratio of banks declined steadily up to 2008 due to strong growth in bank assets. The oil price driven improvements in Russia?s terms of trade over the period 1998 to 2008 combined with political stability, prudent macroeconomic policies and some successful institutional and structural reforms have supported Russian economic expansion. Not only exports, but also consumption, have driven strong GDP growth. Financial intermediation continued to deepen swiftly in Russia up to the fall of 2008, despite important repercussions of the US subprime crisis. As the interbank market tightened during 2008 and capital outflows increased, Central Bank of Russia reacted quickly with repeated liquidity interventions. Following the continuous oil price decline and pressures on the rouble, Central Bank of Russia intervened extensively in the foreign exchange market and draw down foreign exchange reserves. The controlled depreciation strategy initiated in November 20078 has not stopped the decline in foreign exchange reserves. Due to the still sizable foreign reserves, the relatively high profitability of banking activity and the satisfactory capital adequacy level as shock absorbing factors, Russia seems to be in a better position to handle the financial crisis than many other countries. Chapter 5 by Alexander Lehmann, European Bank for Reconstruction and Development has the headline ?Banks and Financial Reform: Their Role in Sustaining Russia?s Growth.? The paper focuses on the strength of the link between economic growth and financial development. Even in East European transition countries where a positive correlation between finance and growth developed in the 1990s, there was little microeconomic evidence that the financial sector actively supported growth. Investments were overwhelmingly financed through retained earnings, and what little external finance was raised came from foreign direct investment. Around year 2000, this changed. Regulatory improvements, better enforcement and rapid development of individual institutions meant that the financial sector undoubtedly has supported economic growth since year 2000. The disruption to credit growth since 2008 and the simultaneous downturn of the Russian real economy has made the link abundantly clear. EBRD evaluates the progress in structural reforms in transition countries by means of ?transition scores?. The author shows an exhibit which illustrates the development of the EBRD transition score for Russia from 1989 to 2006. It shows that the fastest progress took place from 1995 to 2003. The improvements in the regulatory framework for banking activity supported financial intermediation and Russian banks expanded their balance sheets and diversified into lending to retail customers and SMEs. For corporate investment as a whole, however, the share of new investment financed through bank credit remained relatively small. The sectors that saw sharp increases in investment and accounted for the bulk of capital spending, predominantly benefited from internal cash flows, or benefited from public support or ownership. Chapter 6 by Cyril Pineau-Valencienne, CEO, CPV Conseil, is ?Russian financial institutions and the oil and gas sector: funding and recycling.? The paper first outlines the importance of the oil and gas sector for the Russian economy. Capital expenditures in the sector grew strongly from 1999 to 2007. The huge investments were to a large extent financed by internal operating cash flows and by borrowing in international financial markets. The big oil and gas companies are important customers for foreign banks. The companies also have their own so-called raw material banks but these banks have not played a major role as related parties in the financing of the investments of these groups. The willingness of the oil and gas companies to incur debt denominated in foreign currency must be understood in the light of their revenue structure. Contracts in the global energy markets are primarily denominated in US-dollars and the companies are therefore to a considerable extent able to match currency revenues from exports with currency payments of principal and interest. Recycling of funds related to the oil and gas sector has partly been carried out by the state and by the sovereign funds controlled by the state. Revenue from export duties has been accumulated in the funds and applied in accordance with the funds? investment strategies. Chapter 7 is based on the presentation by Zuzana Fungácová, BOFIT, Bank of Finland ?Risk-taking by Russian banks: do location, ownership and size matter?? The paper is co-authored by Laura Solanko. The rapid growth of the assets of Russian banks has in the last 6?7 years contributed to a decrease in the capital adequacy ratio, thus influencing the ability of banks to cope with risk. In the paper, the authors investigate the relationship between bank characteristics and risk-taking. The banks are divided into different subgroups by size, ownership and location. The authors distinguish between state-controlled, foreign-controlled and domestic private banks. Risk is measured in two different ways: By group-wise comparisons of financial risk ratios i.e. accounting data, and by regression analysis of bank insolvency risk as measured by a Z-score indicator. The average level of financial ratios are all well above the regulatory minima set by Central Bank of Russia. Large banks in Russia have higher insolvency risk than small ones. Foreign-owned banks exhibit higher insolvency risk than domestic banks. State-controlled banks are on average more stable than the private domestic banks. Similar to the case of foreign banks, large state-controlled banks are more stable than the others. Regional banks are significantly more prone to risk-taking than their counterparts in Moscow. Chapter 8 is based on the keynote speech ?Russia?s Financial Crisis: Causes, Consequences, and Prospects? by Zeljko Bogetic, World Bank, Moscow. Until mid-2008, Russia was viewed as a ?safe haven? during turbulent times in global financial markets. Record high oil prices, strong macroeconomic fundamentals, lack of exposure of Russian banks to the US sub-prime mortgage markets, strong ratings and a strong appreciating currency explained the confidence in Russia. After mid-2008 Russia was hit. There was an oil price shock, a sudden stop in capital flows, and a sharp tightening of external borrowing conditions. The paper contains a diagram that documents an almost perfect correlation of the Russian stock index RTS with the price of oil. From the peaks in May-June 2008 to the end of the year, the RTS moved from 2400 to 440 and the oil price from USD 144 per barrel to USD 45 per barrel. The non-oil external current account deficit continued to deteriorate very fast in 2008 as import volumes grew faster than non-oil exports. Incoming FDIs declined and worsened the composition of capital flows towards borrowing. While public external debt remained moderate, private (corporate and bank) debt grew rapidly. In the balance sheets of Russian banks, the loan-deposit ratio increased from approximately 107% in 2005 to 127% in the autumn of 2008, making the banking sector more exposed to the interbank market and to rollover risk. As response to the crisis, the Russian authorities have loosened their monetary stance and provided fiscal support to ease the liquidity crisis. The exchange rate has continuously been managed with progressive widening of the bi-currency corridor. After a gradual depreciation since November 2008, the rouble was devalued in mid January 2009. The speaker described the 2009 outlook for the Russian economy as very uncertain. It is likely that the twin surpluses on the Government budget and the balance of payments current account will disappear, but thanks to the prudent macroeconomic policies in recent years, these deficits can be financed for some time. The speaker reflected on the social impact of the crisis. If the recession in 2009 becomes deeper, it might require an introduction of a fiscal stimulus package focusing on domestic demand and the poorer segments of the population, including strengthening of the unemployment, training and social assistance and possibly well designed public works. Chapter 9 is based on the presentation by Peter Havlik, The Vienna Institute for International Economic Studies (WIIW) ?Russian Economy and the Global Turmoil.? The paper contains very illustrative exhibits that show the development of Russian GDP, exports, imports, inflation, money supply, stock prices and nominal and real exchange rates. Among the Putin administration?s key achievements, he lists improved living standards, rising employment, more FDI inflows, repayment of external debt, ballooning foreign exchange reserves, restoring stability, stronger role of the state but also deteriorating external relations. Despite strong economic fundamentals, Russia has been seriously hit by the global crisis. The Medvedev administration faces serious challenges. It plans to use industrial policy instruments in order to reduce the dependence on energy proceeds. The Government offers targeted support to various public-private partnership projects in the automotive, aviation, shipbuilding and selected high-tech industries. According to the speaker, some of the envisaged industrial policy tools could well be in conflict with WTO rules and make Russia?s WTO accession more difficult. Chapter 10 is based on the workshop contribution by Debora Revoltella, UniCredit Group ?The Russian Banking Sector: What to Expect? The paper is co-authored by Vladimir V.Osakovsky and Valery Invushin. It is divided in three sections: 1) The past: Russian economic renaissance, 2) The crisis: Politics and Economics join forces, and 3) Longer term prospects are brighter. Up to 2008, Russia enjoyed strong growth in domestic investment, consumption and GDP. Prudent fiscal policy and massive capital inflows helped to amass the world?s third largest international reserves. The country was, however, exposed to global commodities prices, a demographic crisis, a rigid labour market and an increasing dependence on foreign sources of funding. The crisis in 2008 was triggered by collapse of global commodities prices, massive capital flight, failures of some large market participants and general loss of confidence abroad and at home. As reaction to the challenges posed by the crisis, the Government and Central bank of Russia initiated corporate debt refinancing assistance, liquidity infusion into the banking system and fiscal stimuli. The authors expect a major restructuring of the Russian banking sector including a considerable reduction of the number of financial institutions.

Issue 36.5 of the Review for Religious, 1977. ; REVIEW FOR RELIGIOUS IS edaed by faculty members of St LOUIS University, the editor,al offices being located at 612 Humboldt Braiding, 539 North Grand Boule-vard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright © 1977 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Assistant Editor September 1977 Volume 36 Number 5 Renewals, new subscriptions, and changes of address should be sent to REVIEW Fon REL1c~ous; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts andbooks for review should be sent to REVXEW YOn REL~CIOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. The First Week of the Spiritual Exercises and the Conversion of Saint, Paul Carolyn Osiek, R.S.C.J. Sister Carolyn is on the faculty of Catholic Theological Union, Chicago, where she teaches New Testament. Most recently, she had been Research/Resource Associate in Women's Studies at H~rvard Divinity'School. Her address: Catholic Theological Union; 5401 S. Cornell; Chicago, IL 60615. The title ~ays in a general way the topic of this article. Actually, however, it is somewhat the other way around, for another way of expressing the topic would be: Paul's decisive "First Week" experience, or, the "First Week" in the life of Paul. The present investigation Will be an attempt to focus, examine, and understand the personal experience of Paul which parallels and reflects the process experienced and planned by Ignatius for his followers in what he later came to call the "First Week" of the Spiritual Exercises. There are some obvious limitations to such an undertaking. First, if as is generally accepted, Paul's initial conversion experience took place some-time between 33-36 A.D., and if what is preserved of his Philippian, Ga-latian, and Corinthian correspondence was written between the years 54 and 57 from Ephesus, there is a 20 year gap between the.experience and the description. 1 Second, Paul had no intention of writing an autobiography.' He alludes to his own spiritual experience only insofar as it helps him convey ~The chronology of the letters is disputed. Here I follow J. A. Fitzmyer, "A Life ~Jf Paul," Jerome Biblical Commenthry, ed. R. E. Brown. J. A. Fitzmyer. R. E. Murphy (Englewood Cliffs, N.J.:Prentice Hall, 1968), pp. 218, 221. 657 6511 / Review for Religious, .Volume 36, 1.,977/~5 his point to others, usually in terms of the bankruptcy of the Mosaic laW vis-a-vis the grace of Christ--a religious situation far removedin actuality from the experience of most of us, whatever figurative applications can be made. Third, the one source in which Paul's spiritual conversion-is graph-ically and formally portrayed (in triplicate)--Acts 9:22 and 26~could be utilized in a consideration of New Testament theology of conversion, but in the light of modern scriptural source criticism cannot responsibly be used to shed light on Pauline spirituality or spiritual experience. Some of the elements picked up by Luke in.his triple narrative will be used as illustrative of the Pauline experience in the wider dimension of familiar religious symbols, but it must be kept in mind that for Paul they are secondary. This brings us to a statement of the broader scope of the present under-taking. The purpose of the investigation is not historical. If it were, it could well stop with the Pauline data. Rather, the full scope is an attempt to understand Paulis wounding and healing as exemplary of a common spir-itual journey through death to new life for a purpose. The expanded ar- .ticulation of that process is drawn from personal experience as retreatant and as a spiritual director. It might be well to begin by describing the structure of the "First Week' '~ process as it will be treated here. Basically it is a movemrrit of entering into death in Order to have life, of descending into the depths 0nly to find there new inspiration to arise, of going down with the old and familiar and coming up in newness, as the ancient ritual of baptism by immersion so clearly portrays. It is wodnding and healing, alienation and reconciliation as the person comes face to face first with human evil and then with divine good-ness. Precisely where these two currents cross is the point of greatest pain because the comparison becomes nearly unehdurable. But out of the con-flict engen.dered by that pain comes the energy to begin anew, and thus the paradoxical cycle of death and rebirth is once again lived out. Ignatius' term -confusion" is not a bad word to describe the growing sense that something is wrong, both in its literary meaning of "shame" and especially in its more common sense of "losing one's bea.rings." There are three stages that can occur as defenses are stripped away and the sense of confusion sharpens. Ignatius described these three stages one way in n. [63] of the Exercises: first, a deep knowledge of-pers~onalo sin and a feeling of abhorrence; second, an understanding of the "disorder of my actions" and a resulting feeling of horror; third, a. knowledge of the sinfulness of the world ~.and, again, a.sense of horror. Abhorrence and horror are strong enough terms, yet they imply a primacy of activity on the part of the retreatant though, it must be added, the grace to have such feelings is clearly seen as something to be asked of and freely bestowed by God. The terminology used by Ignatius here, at least as we can understand it four centuries later, does not adequatrly desc.ribe the passive nature of the First Week experience as it is sometimes encountered when, without active The Spiritual Exercises and the Conversion of Paul / 659 pursuit of desire for sorrow for sin, and so forth, rational defenses and affective supports ~reviously relied upon suddenly disappear. Disorienta-tion deepens as awareness of sin increases. The revelation of sinfulness progresses; as Ignatius.described it, in three stages. The first is that of felt guilt over specific acts for which the person is respohsible, guilt that has been accumulating perhaps over a long period of time, the full impact of which suddenly bursts forth with unexpectedly painful sharpness as the reti'eatant faces God and himself in solitude. Crnfusion is balanced only by the fi~m witness of the mercy and forbearance of God in allowing the person t~J come to this point. The second stage occurs if the layer of the conscious mind can be sufficiently peelea off to-reveal the underlying basic tendencies to evil for which a perso~n is only partly responsible at the conscious level. The feeling of confusion, pain,, a~nd alienation increases and a ne'w factor eri(ers in: helplessness-sthe inability to do what one Would want to do about vast areas of life. ,;The realization deepens that one is unable to Consciously regulate tendencies to grab for security, love, and control that diminish both victims and subject. The person is painfully aware of not being in control of his own motivation. At this point feelings of guilt mix with a newly discovered fear of one's own innate destructiveness. Mistrust of oneself can be countered by trust in the God who has kept him from becoming worse than he is. In the third stage the probe of the ~pirit goes deeper still until it reaches the 16vel at which personal responsibility is no longer at stake. It is .the experience of total powerlessn~ess, helplessness, total inability to act in any way.to save oneself. The forces of disintegration seem to be triumphing and God seems to have left the person totally to his own resources which have consequently cru'mbled. Here it is no longer a question of guilt and merc~,, but of the ability to live with fear and to cling to some memory of the love of God. The familiar theological maxim that God sustains all things in existence at every moment becomes a crushing reality, for the person is This "confusion." flowing from the sense of being judged by God, is not the result of a rational process: it is total loss of face before a situation which cannot be long endured with the usual supports of reason and prudence. We find ourselves con-fronted by ttie cross of Christ placed in the presence of unmeasuredness itself, that which is "madness to the world" (I Co 1:23).2 Z"La 'confusion.' fruit spirituel de cejugement divin, n'est pas le r~sultat d'une argumenta- 'tign logique: elle est perle totale de contenance, devant une situation qui pr~cis~ment ne peut ~tre plus Iongte.mps support~e avec !es ressources habituelles de la raison et de la pru-dence. ~Nous voici, devant la Croix du Christ. mis ,en presence de la d~mesure m~me, qm est 'folie l~our le monde" (I Cor 1:23) . La premiere semaine des Exercices." Christus, vol. 6. no. 21 (1959), pp. 22-39 (translation mine). 660 / Review for Religious, Volume 36, 1977/5 sure that nothing within himself is preserving his being, .and yet it seems to be God himself wh6 is crushing him. Ignatius understood [53] that only the total powerlessness of Christ on the cross as he is destroyed by force.s beyond human control can give any meaning to this experience, W. de Broucker describes this state of soul in a way that sums up the whole triple movement: It is precisely the attitude expressed by the dying Chris.t that marks the beginning of the movement upward: "Into your hands I commit my spirit." Surrender into the hands of God, the cessation of struggle against the force that seems to be annihilating the self, goes against the basic instinct of human nature. It is natural for us "to fight for life, to hang on tenuously to the familiar. If the shred of self that is left can be given up, a new self can be formed. With surrender comes trust that there is someone or something to surrender to, and that something other than total chaos can result. Once trust has been given, a dim hope can begin to arise, an assurance that dawn will~ome and that a reason for the suffering and death of the experience may be that something greater is coming to birth. With a new confidence given to the force that is at work within, further insight into one's personal responsibility may result. There may be deep-ened realization of how one's total helplessness before God, now a.~vivid reality, creates subconscious defenses in the form of root tendencies to turn away from God in order to avoid pain, conflict, or unwelcome truth. New awareness of personal orientation away from God then leads to a whole new outlook about personal sinfulness. The avoidance, neglect, anxiety, and self-seeking expressed in everyday~life as sin are seen with much more understanding and insight into one's personal motivation.s and weaknesses. At this point a healing of pain and guilt can take place and the mercy of God becomes an invading presence _bringing with it the experience of reconcil-iation leading to a deep sense of peace and eventually of joy. The new clarity of understanding leads inevitably, for the person who remains faithful in following the new way where God is'leading, to a trans-formation of attitude and behavior. This transformation is a psychiC and spiritual change that invades the whole person, btit rarely does it happen all at once. It involves the abandoning of certain accepted values and untried assumptions regarding personal autonomy, perception of truth, or need for affectivity. Realization of what God is asking in these areas and consequent surrender and acceptance of change usually happen gradually over a period of at least several months. What is happening simultaneously is the ac-quisition of a new set of personal values to replace the old ones, values usually founded on sharpened awareness of the fragility and weakness of the self and a deep sense of awe an~d gratitude at the ways that God's power is at work in weakness. Mary Esthei- Harding describes the psychological change that is taking place at this point: The Spiritual Exercises and the Conversion of Paul / 661 Whenever there is an upsurge of highly activated unadapted material into conscious-ness, the task of assimilation becomes urgent. This holds true whether the new material is valuable, creative stuff or merely alchaic phantasy that bespeaks more a morbid exuberance than a prolific creativity. The assimilation of the new material demands a fresh standpoint, which implies a recognition of the relativity of all former judgments. What was formerly considered unqualifiedly good must'now be judged in the light of,the new and enlarged understanding; the same must be done with that which has been considered bad? The whole experience might be summarized as an awareness of: the goodness of God gratitude sinful actions guilt. need for mercy, forgiveness sinful tendencies fear struggle need to experience love of God powerlessness surrender trust hope And a new awareness of: sinful tendencies new awareness of mercy love motivqtion for sinful power of God acts , need to change There follows a healing and reconciliation peace, joy and a gradual transformation of values, attitudeS, behavior As 'was stated at the beginning, the primary focus of this paper is the spiritual experience of Paul, aRd the previous discussion of the process is by ~ay of setting the stage. Patil's change Of heart is classically spoken of as a "conversion;" The limitation inherent in the use of this term is the restricted sense in which the word is most often used: change of faith or religion or, somewhat more broadly, emendation of a wayward moral life, while the root meaning of the word "conversion' ~ is really something closer to an "about face~'--a total turning of the person from one orientation to another. While Paul's "conversions" certainly did entail a change of reli-gious affiliation, though probably not a change of moral conduct, it must be Understood. primarily in the broadest sense of the term, as a complete overthrow and turn-about of personal values. Because of the ambiguities aPsychic Energy: Its Source and Its Transformation, 2nd ed. Bollingen Series X (Washington, D.C.: Pantheon, 1963), p. 285. 662 / Review for Religious, Volume 36, 1977/5 present.in the word "conversion," it might be preferable to ~pe~ak of the "transformhtion" of Paul in his encounter with the li~,ing Christ.4 Contrary to, what much p0pu,!ar arid undiscrimina.ting piety (and perhaps even the a~uthor of Acts)would,have us think, Paul's transformation did not happen.overnight or even in three days as a careless reading of Acts 9:18-30 might suggest. Paul himself speaks of three years (Ga 1:18).~tran~spiring before he began to preach Christ. There is no reason' to suppose that the process moved along with remarkable speed. We tend to clothe Paul's transformation~ixperien~e in'a thick ~overirig of the miraculous, leaning too heavily on the clear triple account of Acts and too lightly on Paul's own illusive comments. The flash of light, the heavenly voice of the reveals/r, Paul's being struck to the ground, and the mysterious three-day blindness are all stock elements of narrations of divine epiph-anies. For some, miraculous revelations are a stumblingblock and a source of conflict. But for most people today, they are something else: an invitation to disregard. And so what happens°is that someone like Paul, who leaps out at us so humanly in his own writings, becomes relegated to the dim past, to the gallery of "saints" who are not quite as human as the rest of us, to the realm of the "supernatural" dichotomized from that realm in which we ourselves live and struggle. The reason for all this is 'not surprising: we do not have to have the uncomfortable experience of seeingourselves reflected in such a "saint." The ways of God with humanity are as varied as are the persons who seek to know them, and yet there are qualities of our common humanity that remain very much the same. It is for this reason that an analysis'of the transformation process a~ given above, and an attempt to see that process as it happened in Paul are worthwhile. We may be able to see something of ourselves in him and so better understand the ways of God in us. It is a mistake to think of Paul as changing f.rom hardened persecutor to egthusiastic mystic, from~his, blind cruelty to a Christian sensitivity, as though: his transformation, were from sinner to saint. Paul was not a hard man; .he was a sincere and generous man. His pursuit of Christians sprang 4An important article or] the structure and Western interpretations o"f Paul's conversion ex-perience appeared long ~go and attracted considerable nOtice in Protestant Scholarly circles, coming as it did out of a Lutheran interpretation of~Paul; I refer to Krister Stendahl'.s "The Apostle Paul and the Introspective Conscience of the West," Harvard Theglogical:Revi~ew 56:3 (July, 1963), pp. 199-215, an article well worth reading. In recent conversation betwe_en the author arid rfiyse!f there was agreement about Paul's "clear conscience" regarding his former way of life in Judaism (see ~specially pp. 200-201); however, I would not want to stress the idea of "introspection" as the search for personal sin, but would rather emphasize the seeking after awareness of God's action within the person. In contrast to Dean Stendahl's interpretation (pp. 204-205) I would distinguish two aspects of Paul's change of ways: first, a personal transformation, and second, the directing of that new energy toward evange Jzat~on of the Gentiles. The Spiritual Exercises and the Conversion of Paul / 663 not from cruelty but from enthusiasm in the service of God. He was the good and tlpright man whom the Lord loved, and because the Lord loved hii~ so much, he called him to give more. Paul says of himself (Ph 3:5-6) that his family and religious credentials were impeccable and that he had done far more than the minimum required to be a son of the Law. He was without fault in itg r~gard,'fully aware of its value as gift bestowed upon Is-rael as a proof bf God's love. Hi~ sincere thirst for justice miast have led him periodically into the self-scrutiny of the just which produces an awa(eness of personal failings anti sinful tendencies that only deepens devotion as it deepens-an ap~areciation of God's mercy. ,.Then something happened. Whether his encounter with the living Christ was as dramatic as Acts 9 portrays it is doubtful, for Paul nowhere alludes to~,,his experie]ace as containing elements of the sensational,but rather de-scribes it qui[e simply: "Have I not seen Jesus our Lord?" (1 Co 9:1); "I did not receive [the gospel] from a human source nor was I.taught by any but a revelation from Jesus Christ" (Ga 1:12); "God who had set me aside from my mother's womb called me through his grace and revealed his son in me" (Ga 1:15; see Is 49:1; Jr 1:5). There is an undeniable sense of personal encounter and ,call, even for a specific mission, but ~very little impression of fanfare. He found himself at point zero, knocked off his horse more internally than externally, with no patterned defenses or conditioned responses to fall back on that had not been stripped away by a new presence that was relentlessly pursuing him. ,When the realization of whathad happened began to take hold of him, Paul knew he had been changed. Luke's image of blindness approximates in physical.terms what must have been his psychic,state for a period of time: confusion, loss, fear, inner chaos, spiritual paralysis, the terrifying~feeling that hig whole world was coming apart. As he began to surrender to the force that was invading him, he would have become aware that it was a new and unwelcome presence that of Jesus of Nazareth, suddenly: intruding upon his well-ordered world. This is in fact the heart of the experience of brokenness: that Christ manifests himself in a new and unexpected way, and before his demanding presence all pre-conceived structures of life must be put aside. '~ Onc~ he had accepted what was happening, he would have begun to see h~ms~lfin a new way, feeling within himself the slowi3i-dawning and terrible realization that he had misplaced his devotion and misdirected his zeal, the frustration of knowing for the first time that he had beeri turned in a di-rection which, in the light of a new awareness, he had to judge as the wrong way. New understanding Would .have brought about new se'lf-knowledge and a new capacity for radical honesty about the movements of his life, enveloped in deepened awe at the sustaining and patient love of God re-vealed in Christ who was now calling into question the whole meaning of his life. ,664 / Review for Religious, Volume 36, 1977/5 The realization that the love of God has been constant when our re-sponse has been anything but constant, that his forgiveness was extended even before we knew for what to ask it, can be a crushing blow from which the security of the ego never fully recovers. The wound inflicted on it is not cured, as if the tearing never happened; rather, it is healed, brought to new wholeness- not in spite of, but because of the rending. As is often the case, Paul's healing and reconciliation with God were not for his sake only., but that he might lead many others to the same point: "The love of Christ overwhelms us when we realize that one died for all., so that the living should no longer live for themselves but for him who died for them and was raised again., for everything is from God who has reconciled us to himself through Christ and given us the ministry of reconciliation" (2 Co 5:14-18). What is cautiously born then is a'self that must undertake the painful task of she~lding and leaving behind as so much debris much that the former self deemed of value, in order to make room for new value to come. In the case .of Paul the reversal which he had to endure to be faithful to newly-given grace was dramatic and loaded with not only personal but also social consequences: "But whatever was formerly gain to me, I have com~ to consider it loss because of Christ; mor.eover, I now consider everything loss because of the overwhelming knowledge of Jesus Christ my Lord, for whom I have let go of eve~:ything and consider it rubbish in order to gain Christ and be counted with him" (Ph 3:7-9). For him it meant giving up a worldview, religious affiliation, a certainty of being right, a reputation, family and friends, the whole fabric of personal and social relationships that had formed the pattern of his life. Few are called to so drasti6.a change. Yet the most fundamental change must have been one with which many can resonate: the need to reconstruct from broken fragments.a new self, a much more fragile self, like an earthenware jar hollowed out at the center in which "the overflowing power comes from God and not from us" (2 Co 4:7). It is the need to understand and accept the voice of Christ addressed to the prostrate human spirit, "My grace is enough, for strength is brought to fullness in weakness," and to respond by saying, "Joyfully then I will openly share my weakness so that the power of Christ may be revealed through me" (2 Co 12:8-9). It might be argued that the above account of Paul's conversion .and transformation is a fanciful extrapolation based on insufficient data. Yet the essential human experience underlying it is so basic and .universal that no matter in how many myriad forms it is manifested, a true experience of transformation from one spiritual state to another (as opposed to a super-ficial "conversion" that is only temporary because self-induced) has certain fundamentally similar components. Certainly Paul's experience was a trans-formation of this kind. Though he leaves many things unsaid, the pain and fear, the bewildering search, and ultimately the ecstasy of discovering that it is precisely in crucifying weakness that the power of the risen Christ is manifested, come through in the few literary traces he has left. The Spir!tual Exercises and the Converison of Paul / 665 For Paul transformation meant a radical break with the past, with family, home, and faith. For most of us, the break is not so abrupt, and yet the need to abandon old habits of thinking and feeling to make room for new ones still only dimly perceived is a common element. Spiritual directors are plentiful these days, but guides and models in one's spiritual experience are not always easy to come by. An ability to find echoes of one's own life in the jolting experience of Paul may give encouragement and be a cause for that movement of hope in darkness which affirms with him that no matter how chaotic may be the experience of finding out what we really are, for the person who continues trying to hang on the way Christ has hung onto him neither height of blind pride nor depth of despair--both of which can co-exist in the same person--nor any creature of the imagination can ever wrench us away from the love of God that is expressed to us in Christ Jesus our Lord.5 ~See Ph 3:12; Rm 8:39. REPRINTS FROM THE REVIEW Profile of the Spirit: A Theology of Discernment of Spirits by J. R. Sheets, S.J. .50 Retirement or Vigil by B. Ashley, O.P. .30 The Confessions of Religious Wom~en by Sr. M. Denis, S~.O.S. 30 The Four Moments of Prayer by J. R. Sheets, S.J. .50 The Healing of Memories by F, Martin .35 The Nature and Value of a Directed Retreat by H. F. Smith, S.J . 35 The Teaching. Sister in the Church by E. Gambari, S.M.M. .30 The Theology., of the Eucharistic Presence by J. Galot, S.J. .30 The Vows and Christian Life by G. Greif, S.J. .30 New Reprints° Centering Prayer--Prayer o~ Quiei by M. B. Pi:nnington, O.C.S.O .50 Colloquy of God With a Soul That Truly Seeks Him .30 Prayer of Personal Reminiscence by D. J, Hassel, S.J. .60 Orders for the above should be sent to: Review for Religious 612 Humboldt Building 539 No. Grand Blvd. St. Louis, MO 63103' Please include remittance with all orders less than $5.00 A Theology of the Religious Life Local Church and Ladislaus Orsy, S.J. Father Orsy teaches Canon Law at the Catholic University of America. He resides at Carroll House; 1225 Otis St. N.E.; Washington, DC 20017. The text of this article is the keynote address given in New Orleahs at the annual convention of the National Conference of Vicars for Religious, on March 21, 1977. The notes were added later to try to dispel some ambiguities in the text and, elucidate further the author's mind. Saint Thomas Aquinas introduced one of his famous works with the Sen-tence: "A small error in the beginning leads to a great one in the end.''1 In the same spirit of wise caution we can say that the wrong question ~n thee beginning is likely to lead to the wrong answer at the end. Let us transform, therefore, the terse words of the title, "A :Theology of the Local ChUrch and Religious Life," into a question rightly construed, that can lead us securely in our inquiry toward the ans~ver~s that we do not know at the point of our departure. Indeed, the title breaks up quite naturally into three queries: 1. What is our understanding of the local church? (By under:standing we mean tides quaerens intellectum; faith seeking underst.and!ng. Here we mean the knowledge of the local church that is givew t.hroughfaith, and is deepened through our reflection on the data of faiths)z ° ~ ~ 2. What is our understanding of religious life? (Understanding means, here again, knowledge through faith and reflection.) , 3. What is, and what should be, the right relationship between the two? The questions spring quite natur~ally from the title. Yet, I am still not satisfied with them. They shouldbb focused with more care, sharpened with greater precision. Also, they should impose a limit on our rather broad topic, and thus make the discussion of it more manageable for our specific purpose. Let us try again to set the right questions. 666 A Theology of the Local Church and Religious Life / 667 1. What is our understanding of the fact, of the ~event, of a particular church ? There are two significant changes in this new formulation. We seek a better understanding of the fact or event of the church; that is, our'focus is not on an abstract concept, but on an actually existing community of Chris-tians who form a church, although not the:universal Church. Our focus is concrete and existential. Our understanding will develop more from .the observation of the living body than from the analysis of texts. Also, we substituted the term "particular" for "local." The reason for this isthat local church has a geographical connotation and tends to point to a parish or to a diocese, hardly to more than these. The term "particular" allows greater flexibility; it points toward the natural unity of a group of Christians inside the broad,universal community. Such unity may well emergedn a diocese, .but it may well go beyond it and extend as far as an ecclesiastical province, a region, or a country.~ It may even spread over several countries. To seek the understanding of a "particular" church, instead of a "local" church, frees us from narrow boundaries and will allow us to examine the issue in a broader context? But we must impose a restriction on ourselves. We do not intend to exhaust the mystery of a particular church by investigating all its dimen-sions. We want to understand its life in relationship to religious commu-nities. That is all; but, it is a lot. 2. What is our understanding of the fact and event of religious com-munities? Here, too, our focus is concrete. Our primary interest is not in the concept of religious life, but in the real life.of religious communities.4 With a well-defined limitation: we seek the understanding of the life and work of religious communities in their .relationship to a particular church in which they exist, and where they give themselves to the service of the universal church. 3. What is, or what should be, the relationship between the two, a particular church and religious commutiities, in it? We intend to reflect on the living relationship that exists, or should exist, in the b6dy of the church between two diverse members. We seek ihis understanding in view oflntelligent Christian action, with the intention of ¯ finding norms and guidelines for such action. Let us turn now to the first q,uestion. First Question: How Can We Come to,a'Better understanding of the Particular Church? All understanding begins with the perception of facts. For facts about the particular church we must turn to the awareness of Christians through-out- the centuries, from the beginning to our days. Review for Religious, Volume 36, 1977/5 Some historical pointers about the development of the particular church; or, how did the Christian community perceive the particular church throughout its history? In the early centuries, Christian communities developed maihly along the great commercial routes of the Roman Empire. Soon they structured themselves; the bishop presided over the congregation. The local com-munities were closely knit; those were the times when Christians knew each other by name. While they were aware of the universal dimension of their religion, they enjoyed a certain amount of local autonomy,. Yet, right from the beginning, there was a ,movement to bring the smaller communities around the bishop into a larger unity, either under the supervision of a traveling bishop, or under a metropolitan residing in a larger city, usually the capital of a province. Particular churches with their own language, liturgy, discipline and customs, developed, not so much in each~city, but in larger territories that represented a natural cultural unity, They developed different understandings of Christian faith; they created different practices. Of course, those differences did not go so far as to deny or contradict the unity necessary for universality, but they certainly went far enough to give a different character to each of those particular churches.'~ Such trends are clearly discernible well into the Middle Ages. Individual dioceses in most places were too small to give a specific ex-pression to their faith, to create their own discipline; culturally, they were ¯ ¯ absorbed into a larger unity, into the ecclesiastical province or the national church. Thus, the Irish church, from the beginning, wa.s quite different from the continental churches, yet there was not much difference from one diocese to another. The English church, too, had its own characteristics under the leadership of Canterbury. On the Continent, the legal customs of Germanic peoples gave a certain unity to many churches. In Spain, the Mozarabic rite developed and united many dioceses in worship. In France, churches around Lyons formed again a vital unity, distinguished by their liturgy. We could continue the enumeration of such developments, but for the purpose of this article, let us content ourselves with a general statement, that I believe is historically correct. If by particular church we mean a church that has its own specific charisms, its own mind and its own heart within the universal Church, then only a few dio.ceses were truly.particular churches,n Differences in theology, liturgy, and discipline could be found much more between ecclesiastical provinces, regions and territories of nations, than between dioceses. The source of such variety is much more in human culture than in the understanding of faith. With the waning of the Middle Ages, a change takes place. The power of the metropolitan see in the Western church is reduced to a minimu~m. Liturgical worship, preaching, and discipline become strongly unified in the whole Church, even to the point of exaggerated uniformity. The role. of A Theology of the Local Church and Religious Life / 6159 particular churches, be they dioceses, regions or provinces, is reduced to a minimum. Vatican Council II wanted to restore the dignity of the particular church and the bishops sti'essed its importance repeatedly,r ~'et the council was not in a position to do much reflection on the nature of the particular church, on what it has been throughout different periods of.history; it did not tell us how the term should be understood in the future. Indeed,°the developments after the council reflect some confusion, even some contradiction in these matters. In many theoretical writings and commentaries on the council, it is assumed that the particular church is the diocese. Its unity, its specific character, its distinctive vocation are em-phasized. Yet recent developments in liturgical and disciplinary legislation do not give,.much importance to individual dioceses; they give much more power to larger :tinits represented by national or regional episcopal con-ferences. While differentiation on the diocesan level is virtually impossible, ex-cept in insignificant and minor matters, privileges, exemptions, special permissions are easily granted to a larger unit such as a region or a nation. It is clear now that the term "particular church" can be used in two distinct ways. It may refer to an individual diocese, to one congregation around its bishop, or it may refer to a larger unit that comprises several dioceses and possesses a unity that springs from human factors such as culture, history, national inheritance, and so forth. Both uses are legitimate and important. But the meaning ought to be clarified in each case. Reflecting on the relationship of religious communities to the particular church, we cannot sweep away this problem of meaning, calling it purely semantic. The issue of relationship is alive on both levels and brings up different problems that we must face. There is the issue of the rela~tionship of.religious communities to a diocese. But there is also the issue of the relationship of religious com, munities to a larger unit, e.g., ~to the national church, that has its own particular characteristics. In the United States, both issues are alive. Theological reflections on the fact or event of the particular church, or, what is our understanding of a particular church? 1. Christian people throughout their historY were aware of belonging, as it were, to two communities: one, universal, the other, particular. The universal' community is world-wide; it springs from the action of the one Spirit of God, who was poured out on the face of the earth. The entrance into it is through one baptism that is the same everywhere. The particular community is the local one~ For some, the local church means the parish, for some others the diocese, for others again, it may well mean the church in a country. 2. The temptation always existed, and will probably never leave us, to Review for Religious, Volume 36, 1977/5 oppose the two to the point that one is considered important at the expense of the other. But any such consideration is wrong because it tears up the visible body .of Christ. When we speak of the universal Church and the particular ones we. do nothing less.and nothing more than to describe an existing differentiation in the social, body of Christ. His body is one, but it is composed of parts; the whole could not exist without the parts;-and the parts have no life .in themselves. Any separation means death for all; any destruction of natural harmony brings sickness to the whole organism. 3. Paradoxes can be helpful inour attempt to understand such complex differentiation. It can be :said that there is both autonomy and dependence in each member of the body. The particular church is autonomous and yet it depends on the universal Church. The universal (~hurch is itself the source of life for all other churches; yet its vitality comes entirely from the local churches. We may think of the autonomy of the heart in bur body. It will not ~ perform well unless all the other organs let it do what its spec!fic task is; any unwarranted intervention with. the heart,may bring subsequent disaster for the whole body. Yet the heart is totally dependent in its function on the whole body. The rhythm of its beat, the strength of its action, are carefully regulated by numerous other factors and agents present in the living body. If they,.cease . to function, no life-giving blood will flow into the heart. We may not be able to reach~a precise definition for the local church, but reflection through symbols and images can give us a great deal of, under-standing. 4. If we ask now what precisely the source.of differences is among the local churches, we find that it is mainly in the humanity of those Christians who form them, that is, not so much in any specific Christian belief, but in th~ human traditions; history and culture of those who believe. Thus, initially, the Jews and the Greeks and the Romans all received the good news equally, but they built up churches that were marked by their own culture, national customs and characteristics. Thus there were soon Jewish churches, Hellenistic Churches, and churches of the Romans, all part of the "same universal Church, yet all different. .Later, the inhabitants of Ireland, of England, of the Iberian peninsula built their churches on the universal elements of Christian faith, worship, " and discipline, and on the particular elements of tl~eir own inheritance. 5. The situation is not much different today. Here and there, an isolated di6cese may be found that has its own distinctive life as a diocese. The Christian community of a Pacific Island may well develop.distinctive traits that no other diocese in this world can possess. But such cases are rare today. More often there is a regional unity. The dioceses of Alaska form a natural unity that is quite different from their sister churches in the South. A Theology of the Local Church and Religious Life / 671 There" might also be a national unity. The dioceses of Japan are not mark-edly different from each other; the strong unity of the culture and traditions on the four islands is manifest in the particular church of Japan. Even a whole contir~ent can display a unity. How many times in recent years we have. heard the churches of South America speaking with voices that were strikingly similar to one another. There are foundations in South America for a specific particular unity that embraces the Christians of many dio-ceses, numerous provinces and several nations. 6. °Such re°flecti0ns and considerations do not leave us with a clear concept'and definition of what a particular church is; but they leave us with a good working understanding of the complex nature of our Church that is both universal and particular at the same time. Our undei-standing reflects the true state of things and.~e do not become captive of romantic ideas that are definitely present in the .post-conciliar writings. Father Karl Rahner himself stresses that there is church whenever the bishop celebrates the Eucharist, surrounded by his community. Such a ViSion certainly corre-sponds to our earliest traditions, but it is simply not realistic today. Few of the faithful ever partake in the Eucharist'celebrated by the bishop, and the size of the dioceses geographically or numerically makes any such cele- I~ration virtually iml56ssible. Our understanding it not in adopting clear theories. It is much more the perception of the changing, shifting realities of the Chi~rch. That is how it should be. The duty of Chri~tia.ns to uphold the particular church; or, how must we confess in word and deed our belief in the particular church? At this point, two facts stand out. One is that there is no Christian Church without particular churches, as~there is no human body withotit members. The other is that there is no Christian who does not belong, somehow, to a particular church, as there is no individual cell that does not belong,to a distinct organ in the human body. No one can; therefore, belong to the Christian Church without assuming the duty to uphold a particular church, although this duty may well be differentiated according to the condition of each one, as we shall see. There is no direct and immediate entry, into the universal Church, since it is the communio of local churches. Interestingly enough, not even the pope him-self, who traditionally has been called the "Bishop of Rome," or the "Uni-versal Bishop," belongs exclusively to the universal Church. He is not residing in a territory detached from all particular churches, as the Presi-dent of the United States resides in the District of Columbia, detached from any allegiance to any state. The pope is the Bishop of Rome and belongs to that particular, church, while he is also the head of the universal Church. The very structure of the (2hurch demandsthat there should be aduty on every single person to uphold his own local or particular church. The support to a,memb.er church must always be in harmony and good 679 / Review for Religious, Volume,36, 1977/5 balance with the belief and support given to the universal Church. There is no precise measure to determine how much a Christian should give tohis particular community and how much to the universal congregation of the Church. Such measure can only be determined by taking into account a call and a mandate: the vocation of an individual person or of a distinct com~ munity. Even in the case of the same person, of the same community, the contribution can be shifting and changing according to needs, and their existing capacity to give. Now we have come to the point where we can speak .more explicitly about the duty of religious communities to uphold the local, particular church. It is a duty from which there is no exception and no exemption. But the duty is not the same in every group. Religious ins'titutes that are exempt from the jurisdiction of the local or~linary and subject to the direct supervision of the Holy See, have a f9ndamental universality, a call and a mandate to go to local churches where the need is greater.8 They are freed from the power of the local,.bishop, not in order to be total free-lancers in the Church, but to be free to serve~ anywhere in any local church. Because of the universal call and mandate of such religious institutes, their world-wide organization, their capacity to move from one place to another should be respected. But once they are settled within the boundaries of the local church or in the territory of a particular church in the broader sense, they must blend into the local scene; they must even strike roots in the local soil in order to bring forth good fruit. They should not be a source of disruption, but a source of strength.9 Similar considerations apply to'various communities of pontifical right. As a rule their vision goes beyond the limits of a particular church, their aspirations often stretch far and wide. But they too, are at some place and have the duty to serve the people of God there. Then there are the institutes of diocesan right. They dedicate them-selves to the service of the universal Church through serving exclusively near a local church. They are not superior or inferior to the others; they simply have their own distinctive vocation and dedication. The duty to respect.and to serve a particular church SpringS not only from a law imposed by God through the structures of the Church, but also from the respect due to differences manifest in our human nature and in our historical traditions. The upholding of the local church originates in a deep belief in the Incarnation; in the blending of divine and h6man elements in the Christian community. The gift of God may be similar all around but it takes different shapes and forms in various ~places. Second Question: How Do We Perceive Existentially, Understand Rationally, and Be at Home Practically With Religious Communities? The question sounds broad but the focus of our inquiry is strictly cir-cumscribed again. We do not wish to reflect over all the aspects of the A Theology of the Local Church and Religious Life / 673 existence and life of religious communities. We want to know, to under-stand and help them in their relationship to the local and particular (hurch. This is the proper scope of our inquiry. A short survey of the development of religious communities in their rela-tionship to the local or particular church will be good grounding again for further reflection. Our survey will be limited to a few facts arising in the history of the Western Church. The birth and expansion of the monastic movement from the sixth into the ninth century can be described in a somewhat unusual way: the au-tonomous monasteries that sprang up first in Italy, and then on the con-tinent of Europe, also in the British Isles, had much of the characteristics of a local church. The monasteries were cities of God, distinguished from the cities of man. The brethren gathered around the Abbot to offer their praise and thanksgiving to God.~° In some places, the bishop exercised a certain amount of power over them. In other places, due oftrn to distance, the monks lived and died Within their own monastery, with no interference from any ecclesial au-thority. By the eighth century however, the weakness of being alorie and not being in communication with a broader ~egment of the Church became manifest. Signs of decline and decay were setting in. The eighth century that witnessed the movement of Cluny also saw an increasing awareness of the need forgreater unity am?ng religious com-munities. Monasteries of different places, provinces, regions and countries placed themselves under the power of the Abbot of Cluny. Such close unity clearly constituted a new relationship to both the particular and universal Church. In fact, without the help of the church of Rome, that is the pope, they could not have achieved what they did. With Cluny, an organizational breakthrough had been made. In the eleventh century, the movement of Citeaux brought about again a new type of union of monasteries built more on a bond of love than on any legal structure. In the thirteenth century, Francis and Dominic were certainly dedicated servants of local churches, but soon they moved beyond this: they em-o braced the whole of Christendom. They brought their own new approach toward serving both the local and the universal Church. They had a strongly developed sense of universality, without, however, turning their backs on local needs. ~ ~ The sixteer~th century is the time when new continents opened up. Discoverers and colonizers set out to conquer new lands. That is the time of the foundation of the Society of Jesus. The Jesuits seemingly had no allegiance to any local church. They were devoted to the pope. But further examination shows that while they set out on their apostolic journeys, often 1574 / Review for Religious, Volume 36~ 1977/5 sent by the pope himself, for the sake of the universal Church, once they arrived, they went to extraordinary lengths to build and to uphold local churches in India, in Japan, in South America. Paradoxically, they left thei,r native churches to become all to the natives in faraway places.~z The nineteenth and the twentieth centuries bring a new development. There are many apostolic foundaiions; some more for the sake of the universal Church, some definitely for the sake ofparticular churches. Both trends are represented: to serve the universal Church, and to work for the welfare of local churches. Here our historical survey ends and our reflections begin. The ecclesial Character of religious communities; or, hdw are they related to the Church? Our .aim here is to articulate with some clarity an understanding of the obvious fact of history that religious communities exist in the Church and they are in the service of our Christian people. 1. The birth, the development, the existence and the work of religious communities is nothing else than a particular manifestation of the life of the Church.~3 A religious com,rnunity, independently .from the ~:hurch, has no life. When a community prospers, it is growing in the life that was given to the Church. This statement should be stressed today ~ince some religious comn~unities have become soinvolved in reflecting on their own life that they hhve lost sight of the source of their life. They work within a- narrow horizon, and never find what they are seeking so anxiously. Also, once we understand the fact that there is no life in religious communities except what comes from the Church, it is easier to understand the history of those communities which once prospered spiritually but later grew old arid died. There is not necessarily any shame~in that. Human persons too. are born, develop, prosper, grow old and die. God may well call a community into existence to provide for the needs of the times; he may well call another one for new needs. We are not privy to his designs. We should give praise for the vocation we have and should not covet what we do not have. Those who are ~nxiously asking whether or not religious life will survive lock themselves in(o the limits of a wrong question. The right question is: is there an abundance of life in the Church? If so, that life. will manifest itself in new ways that we cannot foresee. There will be always foolish persons around, such as were Francis of Assisi, Ignatius of Loyola, Teresa of Avila, to surprise us, to shock us, and to entice us to follow them. If we put our hope. where it naturally belongs, that is, in the Church, our anxieties may well disappear.~4 ~ 2. A religious community may have many goals, all of them good and right. But there is a built-in purpose in .every community that seeks and obtains approval from the Church. They. publicly proclaim that the words of life are with the visible Church. They want to be publicly recognized by the Church, they want to have their way of life authenticated as good enough to follow Christ. A Theology of the Local Church and Religious Life / 675 The legal formalities of obtaining approval for a new religious com-munity have a deep theological significance. As often happens in the Church, the beauty is all within. A community asks for public incorporation into the strtictures of the Church. Such a quest is the fruit of an act of faith in the wisdom and the power of the Church. When such incorporation is granted, behind the test of the document there is a quiet recognition that the Church has seen grace operating in the community. It is an approval of the way of life of the group, of their service to thee community. The foundation. for the understanding of government and obedience in religious commu-nities is their ecclesial character. The Church gives them a public mandate. When they accept it, they obey the call to service.1'~ 3. Ye~, the mandate from the Church does not make all the ]zommunities the same. Each retains its own particular character and personality. Each is called to serve both the universal and local church in different ways. There are and there will be communities Who have their origin and the scope of their life within a local or particular church. There they were born, there they live, work and die. We all know such groups. Their gift is precious beyond telling.In Lesotho, who can serve the local church better than a congregation of native sisters? There are communities whose organization may spread throughout the ~niversal Church. Members are easily transferred from one place to an-other, according to need. Their vocation is to blend the universal mission with service in one place. The Franciscanor Dominican friars or the Jesuits would be typical examples of'suchcommunities. But let us recall that when a Eurbpean is sent to Japan, and takes up some apostolic work there, his mandate is to affirm and uphold through every available means the church of Japan. Missionary adaptation or "incuituration" is really an effort.to-ward building the local church. No matter how universal the vocation of a commu,nity is, eventually service must be given at a place that is the local or particular church. The duty of the Church to uphold religious communi.tiey; or, how can religious communities be "affirmed by the Church? The Church affirms a religious community through the act of public approval. But that is just the beginning. The initial act should be followed by unceasing help and encouragement to promote the integration of reli-gious into the life of the Church, both universal and particular. Respect for the ,way of life of each group should be the fundamental rule that governs the attitude of the Holy See or of the diocesan bishop. There is no single rule to say how this respect should go. , In the case of a contemplative monastery, respect may ~nean the ap-preciation of the prayers~offered by those monks and nuns, of the sacrifice of their lives. In the case of an apostolic community, the situation is dif-ferent; they are taking part in the practical work of evangelization. The 676 / Review for Religious, Volume 36, 1977/5 Church mandates them to preach, and to perform deeds of charity. They should be given an opportunity to share their experience with others. I.n the diocese, they should=be taken into the planning, even into the decision-making, process. Indeed, there is an ancient tradition to invite abbots of independent monasteries and, a newer practice, to invite superiors general of exempt religious, orders, to an ecumenical council. To have religious present at synods, held either on regional or diocesan levels, would be not only fair and just, bfit it would be according to our traditions, too. Such can be the affirmation of religious life in practice. At this point it is interesting to note that the development from synods to episcopal con-ferences is somewhat a departure from the old tradition of the Church. Surely, the episcopal body has a unique position in the universal Church, and the residential bishop is in charge of his diocese. But the bishop needs the religious to carry out well their own mandate received through their consecration. I~t is, necessary for them to be in steady contact with religious who carry so much of the burden of daily work in the Church and the churches. If reiigious share the pastoral work of the bishops, they should also have some part in planning and evaluating the same work.~ Third Question: What Is the Relationship Between the Particular Church and Rer, ligious Communities, and How Should This Relationship Develop? The relationship between a particular church and religious communities is a dynamic living relationship that must be created anew all the time. Legal norms cannot do more than give a framework that is always in, adequate .to generate life, but good enough to protect life that comes from deeper sources. Legal norms by their very nature are abstract, impersonal, and general. They are meant for typical cases irrespective of the persons inv61ved, and of their historical circumstances. But in real life there are only concrete situations and living persons and communities. The relationship depends on the personality of the bishop on the one side, of the religious community on the other side. They must work out their relationship concerning particular issues,lr Perhaps this.relationship is best described through analogies. The ob~,ious analogy of call and response can be used. The bishop calls on the religious community and asks for help to build the Church, to announce the good news, to do the good deeds of charity. When the re-ligious hear this call they must respond out of their own resources. The response of an enclosed community may well be in offering prayers for the needs of the diocese; the response of a group of Dominican friffrs may well be in preaching in' the diocese. The religious too, may call 'on the local church for help and encouragement; they may well need it. A Theology of the Local Church and Religious Life / 677 They may play another role in the diocese. They may call people to a better service of the Lord. They can act as the conscience of the com-munity. Their independence and freedom allows them to do so, provided they can do so without presumption.18 The analogy of the body can be recalled also. The religious community must find its own identity in the body of the church, before it can function properly. The community is a member of the local church, with its own structure and role. It would not be in the interest of the local church to weaken a member group. On the contrary, it must promote their welfare, It must respect theii- identity, must use them properly for the purpose they have been created.19 Such relationship cannot be regulated 'by the rules of justice only, Justice gives birth to rights that must be respected, and certainly should not be bypassed and neglected: Nonetheless, a living dynamic relationship cannot be created if both sides stand on their rights. Such an attitude would lead to a dead end where all the participants become captive to their own rigidity and: dedication to strict justice:2° ~ Good relationships between the local church and religious living and working in it must be created'continuously by both sides. There is no other way of creating it than by charity thiat means to give. Neither side should ask first what is due to them, but rather what is 'it that they can give to-the other. Only then will there be a new spirit that builds the church instead of destroying it; a new spirit that brings unity to the whole body instead 6f fraffmenting it. ~ Conclusion As we reach our conclusion we may well experience contradictory feelings. On the~one side, we experience frustration. After ali we did not succeed in finding precise rules and fixed principles tO determine ihe relationship of the local church and religious communities. We found only changing ,and shifting patterns and the need to create relationships where they do not exist according to our expectations. On the other side we experience contentrhent because we are guided by the Spirit of God and the intelligence of believers rakher than by rigid rules. After all, the Lord himself did not give many detailed instructions to his disciples. He gave them his Spirit to guide them in all. With the help of the Spirit they have built the Church. They were guided more by a person than by words. Our hope, too, is in a person, in the same Spirit of Christ. He is with us, in the local church and in the religious communities. Yet, our hope is also in the dedication and intelligence of Christian people on both sides, in the local church and in religious communities. They; together, can create their relationship anew. 678 / ReOiew for Religious, Volume 36, 1977/5 By dOing it, they will experiencethe joy of the Incarnation; they will share theagony of the Cross. Yet, throughout it all, they will 'be blessed and will know a contentment that is in a small way the anticipation of the gift of the Resurrection. Notes I. Parvus error in principio magnus est in fine in "De ente et essentia," begin~ning. ~ 2. Such understanding is the fruit of both contemplation and rational reflection. We must first accept the mystery through faith and then seek the understanding of it. 3. We do not intend to down-play the importance of a diocese. It is a natural unit in the church, ,sacramentally and organizationally. Nonethe-less, the life of a given diocese ordinarily does not differ significantly, if at all, from the life of neighb.oring dioceses. But, often enough,.a group of dioceses displays significant differences from the way another group .lives. The local churches of Holland form a unity that is quite distinct under many aspects from the d!oceses of Germany. Organizationally, the division of the universal Church into dioceses is of permanent importance; but, histori-cally, the larger units have played a more importapt role. The term "par, ticul,ar" is used in our text loosely; its meaning is to be determined from the context. At times, it refers to a diocese. More often it refers to a larger unit: to several dioceses grouped together, displaying a common understanding of the mysteries, using similar rites in worship, cooperating closely in apostolic work. 4. The theological principle cannot be stressed enough. We do not begin with a definition; we begin with the contemplation of an event in the history of the Church. We seek to reach some understanding through the con-templative perception of the mystery. Therefore, our vision will never be so complete as apparentlya definition is. Even if we are able to reach a good understanding, it remains incomplete and leaves plenty of possibility for further pr.ogress. 5. As succeeding generations of Christians may focus on different as'- pects of the same mystery, and give practical emphasis to their vision, in a similar way, churches existing in the same historical period may build up differing~understandings of the same mystery, and order their practices acc.ordingly, not in the sense of Contradicting each other, but rather, in the sense 6f completing each other's perception. The same mountain can be looked at. by explorers from the North, and by explorers from the South. Their differing vision of the same mountain is complementary, not contra-dictory. The contemplation of God's mighty deeds in our history, deeds that are certainly permanent, gives rise to perceptions and understandings, that are diStinct and complementary. We see the origin of particular churches in such different perceptions, followed by different practices. A Theology of the Local Church .and Religious Life / 679 6~ At any time of Christian history, a diocese can be called a particular church organizationally. There is one community, with a bishop presiding over it_But beyond any Organization, there is a sacramental unity in the diocese; if the universal Church is a sacrament, so is the diocese. "This Church of Christ is truly present in all legitimate local congregations of the faithful which, united with their pastors, are themselves called,churches in the New Testament" Lumen Gentium, 26. 7." Vatican Council II strongly upheld th6 dignity of, and the right of, the local church.' For instance: "That Church, Holy and Catholic, which is the Mystical Body of Christ, is made up of the faithful .who are organically united i6 the Holy Spirit through the same faith, the same sacraments, and the same government and who, combining into various groups held together by a hierarchy, form separate churches or rites. Between these, there flourishes such an admirable brotherhood that this variety within.the Church in no way harms her unity, but rather manifests it. For it is the mind of the Catholic Church that each individual church or rite retain its traditions whole aiad entire, while adjusting its way of life to the various needs of time and place" Orientalium ecclesiarum, 2. 8. A paradoxical statement; nonetheless it is true; Exempt religious orders mostly used their freedom from local episcopal jurisdiction-to go from,one place to another, either to help the churches most in need, or through missionary activity, to give birth to new churches. Sometimes the privilege of exemption helps specific activities in the service of the universal church, such as, to :sponsor an International School of Theology in Rome or elsewhere. 9.' The strength they give to the local church eventually rebounds to the strength of the whole. 10. To describe the monastic movement in terms o'ffuga mundi, that is flight from the world, only~ is to do injustice to history. Granted that to flee the world was an important motive for people who wanted to join the monastic community, still theii" main motive was to build the city ~of God among the cities of man.°The monastery was as self-contained as the Small cities built on the tops of the hills and mountains of Italy. Yet, there was a difference: praise and thanksgiving were offered, t9 God, day and night. The task of th'e earthly city wasopus hominum, the work of man; the task in the city of.God° was opus Dei, work thai belonged to God. Admittedly, the theme 'of "fleeing the world" is stressed in contemporary monastic lit-erature. But such writings must be contrast+d with documents, such as the Rule of St. Benedict, where the ongoin, g praise of God and his service takes the central place; also, with the fact that the monks did not hesitate to go out into the world "of barbarians in central and northern Europe to bring them the good news of Christ, and to teach them all that they found precious in human culture. A monastery could truly be called a,"local" or "partic-ular" church except, perhaps, for the fact that it was not presided over by 6~!0 / Review for Religious, Volume 36, 1977/5 a bishop. But the monks were dedicated to the service of the universal Church0probably more than they realized. Without understanding their universal orientation, we cannot understand the conversion of Europe. For a wisely controversial book on the rise and fall of religious com-munities, see Vie. et mort des ordres religieux by Raymond Hostie (Paris: Cesclee de Brouwer, 1972). For a classical exposition of the development of religious orders, see From Pachomius to Ignatius by David Knowles (Oxford: Claredon Press, 1966). 11. The Middle Ages, also, saw the foundation of religious orders that were principally devoted to the works of the universal Church. There were orders' to promote the Crusades, or to take part in them; to protect the possession of the Holy Land; to give themselves for the redeeming of the captives, and so forth. 12. Thi~ history ofthe Jesuits shows eloquently that the service of the universal Church can never be separated from the service of particular~ churches, and vice versa. They could not have been more dedicated to the universal Church. They accepted a mandate from the pope, and the pope only. Yet once they established themselves at a given place, they did everything to enter into the culture of the natives. They helped them, in every way that was compatible with Christian faith and the universality of the. Church, to build new churches with strong particular traditions. In China, they devised and fought for specific rites in the vernacular suitable for the Chinese culture and mentality. They attempted to do the .same in India. In South America, they sided with the natives against the con-quistadores, and gave life to local churches within the framework of the so-called "reductions," that is, autonomous Indian settlements leading a strong community life reminiscent, somewhat, of the early church of Je-rusalem. History shows that to serve the tiniversal Church redounds to the good of Particular churches. 13. We like to stress that the life of religious communities is nothing else than a particular manifestation of the life of the Church. There is no such thing as the Church on one side and religious communities on the other, eitherhelping each other inharmony, or being in open conflict. The member is not .separate from the body; all life of the member is the life of the body, Religious life cannot be conceived of as charismatic life independent and separate from the institutional life of the Church. Charisma and structures, although distinct, can no more be separated from each other in the Church than the flesh and blood of a human person can be separated from his bones: The skeleton, ugly and unfriendly as'it is, gives support and proportion to the beauty of the flesh that covers it. Charisma and institutions must work' together. ~ 14. There is no need that is as. great today as the need for purification of our faith in the Church, and the right understanding of what ,kind of A Theology of the Local Church and Religious Life / 681 community Jesus has founded. One conception should be discarded right from the start (in the terms of Karl Rahner, it could be called a "silent heresy"): the Church is a community of holy persons throughout. While it is true that there will always bepersons of extraordinary holiness raised by God among his people, there will always be many in the Church who are sinners, and glorify God by proclaiming his mercy. The Church is a human community, a community of sinners. Yet, because the Spirit of God is faithful to her, she will never lose or corrupt the word of God, provided the proclamation of the word takes place with ~'ull apostolic authority. Human limitations and fragility, however, will always be present and manifest in the Church till the end of time, be it in the hierarchy, be it in the people. To love the Church means to love the community as it is, and above all, to have the internal disposition to give what we can to this community. There is little love in those who continually expect to receive. There is love in those who know how to be compassionate. A religious community is one with the Church if the members are steadily asking themselves what they can give to her so that she can grow in goodness, into a greater likeness to Christ. For a more detailed explanation of these principles, see "How to Be One With the Church Today" in Blessed Are Those Who Have Questions, by Ladislas Orsy (Denville, N. J.: Dimension Books, 1976). Perhaps the best and most rewarding way of acquiring the right theo-logical understanding of the Church is to read and study its history. The real Church, suppprted by the Spirit, is there in its beauty and fragility. A merely conceptual and systematic approach may lead the unwary to a dream--beautiful and unreal. Once a person surrenders to,the dream, he will be frustrated by the harsh and true reality, that is, by the Church as it exists. 15. Indeed, the roots of a theology of obedience in religious life are there in the mandate that the community receives from the Church. There is a sacramental character to such a mandate, since the Church itself is a sacrament. (The seven signs are particular manifestations of the life of the Church.) Obedience to such a.great mandate should not be confused with ob~eying ordinary human rules and regulations that are part and parcel of the life of every community, religious or not. Through the v6w of Obedience, a person gives himself or herself explicitly, visibly, to the Church~ It is the sacrifice of legitimate freedom to accept a mission from the Church in which, behind human~structures, the Spirit of God lives. 16. There are few countries where the health and progress of the Church depend so much on education as in the United States. Much of this ~ork is sponsored, directed, or done by' religious men and women. Yet, when the most important policy-making body for the pastoral life of the Church meets, that is, when the episcopal conference deliberates, or de-cides, religious are absent and are given only a very limited opportunity to Review for Religious, Volume 36, 1977/5 contribute before, during, or after the meeting--a lack of balance, and the Church is poorer for it. °17. It is interesting to note that, with all the ingenuity of canon lawyers at .her disposal, the Church never succeeded in working out clear and entirely satisfactory norms to regulate the relationship between the local ordinary anti,religious communities of pontifical right, or those enjoying the privilege of exemption. Why? Because it is easy to state some theological principles such as: the bishop is the supervisor of~all apostolic works in the diocese; or, religious must be free to i'egulate their internal affairs, and to carry out their apostolate according to their constitutions. But, it is difficult t0 make detailed norms applicable everywhere. Nor will the new proposed legislation overcome this problem. If anything, history proves the insuf-ficiency of strict legal solutions. 18. A religious community of international dimensions can do much to bring a local church out of its own isolation, and to make it aware of the universal Church. The very presence of the members of~a community that works world-wide for the Church is a reminder ~to the faithful that they too belong to a community over which the sun never sets. 19. This implies respect for the particular charism of an institute. The local church should not try to use the religious for work contrary, or alien, to their own calling. 20. While it isright to work for justice, we should never lose sight of the ¯ fact that justice is the minimum of charity. Justice can proclaim what is due to each person and group and does establish a balance in the life of a human community. Yet the stability of an organization built on justice only remains precarious.To achieve contentment and happiness, it is necessary to ttave charity all around. By charity, we do not mean charitable handouts, but strong love that consists in giving, not only advice or things, but ourselves. A society in which each vindicates his or her own fights is built on a shaky foundation. A society in which each one is intent on giving what he has to others, is like a house built on a rock. This is obviously true of the Church, but it is equally applicable to any secular society. The great national'heroes of the past were those who were able to give to others, not counting much what they were giving. From what we just said, rio one should conclude that ttie cause of justice is not urgent, and that we should not work for it. Quite simply, as Christians, we must say that justice, in itself, i.s not_enough. The strength and perfection of love is a vital need for every human being and every"human society. The great idea of balance and welfare through the virtue of justice ought to be completedby the foolishness of love that God revealed through his Son. See the Conclusion in Morale Internationale, by Rene Coste (Paris: Desclee, 1964). For general orientation about the great problems of the world, and for spiritual recreation, all at once, see Return to the Center, by Bede Griffiths (Springfield, IL: Templegate, 1977). From the Center will those actions flow that bring love, peace, and justice to all men. Prayer: Adventure Into the Unknown Cecile Godreau, M.M. Sister Cecile worked for eighteen years in Bolivia where she was active in spiritual direciio~ for young religious. Presently she resides with the M.aryknoll Sisters; Maryknoll, NY 10545. Today there is a thrill at the very thought of the unkno~,n. Is there life on Mars, on Jupiter, or on the planets around other suns? If there is life, is it more advanced or more perfect than the life forms we know? What about our own planet? Are there life forms we have not yet explored? What about ¯ those areas on earth where men have never or rarely ventured?.What secrets do they hold? There was a time when the knowledge of the unknown would have inspired us to build protective areas, or at least, to introduce taboos for safety's,sake. Today we want, and are drawn to venture into, the heart Of the unknown. I would suggest to anyone with a bit of explorer's blood, and ~,h~ has a heart desirous of giving beyond what is often a dull, everyday existence (called life), to join me in a consideration of a great adventure. This ad-venture is so unique and so intensely personal that it is different for each -one. It is so thrilling that the one who goes on this journey will need an eternity to finish it to discoger its source. I mean prayer, God's version of p~ayer, called spiritual life by some, mysticism or i:ontemplation.by others. I call it adventure: God calls: maybe, he proffers a mind-blowing call, the kind of call that, as in the life of St. Paul, knocks us down when we are riding high. Maybe it is a call as quiet as an evening calm. Or, maybe it is a call after a powerful experience in a Common pCayer situation because of, or with, an unusually charismatic person's approach to our weak defenses. Again, maybe it is merely the movings quietly within that crumble all our preconceived plans and leave 683 684 / Review for Religious, Volume 36, 1977/5 us stunned by silence, or the slow and burning love that somehow separates us from our past. It is impossible to mention every situation, for from the time of this very conversion, it is different for each. God knows how best to invite us into the great adventure. Once we have been converted, we are left to find our way into God's country. Like the prophet Elijah, we realize that God is not in the con-version, not in the earthquake or thunder, but in the whispered breeze. Even trees, whose job it is to let us know when a breeze is near, are often u~nmoved by the gentleness of a tiny breeze. But we are made with hearts attunedif we will but go into our hearts to see and hear what is taking place therein. Some stop here. It is difficult to go within. Our culture has worshipped the extraverted, the active, the expressed word. Our people are expected to tell the world how they feel about everything. So it is almost impossible to have a silent center within us. We are not accustomed to going deep within where God is waiting for us. We are afraid to find out how it is to meet God in our'hearts. We are afraid to discover life within because someone may think we are not socially-minded. People may think we are not committed. "Alone in our hearts where God resides" has a scary sound to it, or, perhaps, even neurotic. What is God doing inside when we have been shouting to him from afar? Some break through and come to the God within. For them, He is Father, or Jesus, or maybe an inner awareness or "presence." Here we are bound to kneel in silence. Even our vocal prayer and meditations come to a halt. As the silence deepens, we wonder if it is right to be here. And we need help so often to just sit and enjoy what it is to be with God. Here we need often to be assured like children. We are moved to love so deeply, we may think we are a little "different." We search for others to understand. Often there are few around who dare to talk about this. We are alone and happy, deliriously in love, or quietly secure. Our God is like a mother nursing its child, a child being embraced by a loving mother, or held like an infant to a father's cheek. As we settle down like Peter to build tents for our experience, Jesus reminds us it is time to go back down to the bustle of the city. Our first reaction to move on is, "I thought this was it!" We balk at being born, and we refuse to leave this hallowed place. So God "puts out the lights" so to speak. Here many get discouraged. Yes, they lose heart. Why? Because all was so comfortable. Here people try to find other loves and ways. They are frightened because they think they have lost their faith. "Faith," of course, is the name mistakenly put on the experience of God within. Faith,-in fact, is the stepping out into the darkness that God directs us toward. We "explore" Faith by putting our hand into the hand of the resurrected Jesus to go out and discover what it is to be Jesus, Son of God. We are going to have to molt our skins of the intense joy and the security Prayer: Adventure Into the Unknown / 685 that we had, and we realize that we are vulnerable. To put our hand into the hand of Jesus is not a journey deeper within. It is a journey beyond our human limitations. Here Jesus who directs our adventure gives us self-knowledge. We might get discouraged and have the feeling of one who has climbed too far, too fast. We are aware of our smallness. Yet, Jesus who helps us on our journey is intent on leading u~ onward. When we reach the place he means us to explore, he does a very strange thing. He lets us see our world through his eyes. We might find ourselves somehow knowing what Jesus means in his gospel. Somehow, we tread through life as Jesus did. We, little by little, begin to know ~vhat it meant for Jesus to have been driven by the Spirit. Now we no longer seem drawn within. Our eyes are cast out onto our world! How terribly important each person we meet becomes! We are not sure we are loving others as our-selves, or as Jesus, because we are somehow filled with a compassion beyond our own. We are almost sure our small selves are being used by Jesus. Yet, all along the way, we are aware of the difference. Our real selves come to light. We find fewer and fewer excuses for ourselves, and we are driven deeper into our faith. For some this step is done very quietly, almost imperceptibly. Some cry, "I no longer know if it is me or Christ living in me," while others go deeper into faith, knowing only that they must go on seeking a water to quench the thirst of "Everyman." Here each one is given something of Jesus to use for Others. Little by little, the awareness of self is lost in the dream of bringing solace to others. 'Here we lose touch with our world because it claims to do what we, in fact, are made ~over~ tiy Jesus to really accomplish. We talk a different language, and our agony is this language. We no longer speak as men do who have tongues in cheek. Our new simplicity makes us a target for the clever and the powerful. Yet we seem to be drawn to quietly go on. our wills and intellects, no longer bound up in our feelings, are sharper. We are able to see our. way better than before, and our way takes us, like/Jesus, into the Father's will. We delight in our brothers, whether large, smzll, sinful or ~,irtuous. We ar~ at last able to see the God hidden in each. We know what it is to be Jesus. We begin to desire with all our strength to build a temple to our new-found religion. Jesus will be our Master, and we will do our worshipping strongly for a new world. We will be the Jesus of this world. It seems we have arrived, and yet--yet, God has just brought us to a new faith. It is as though all the experiences we have had were pu! in a vast sea, and we were set afloat in the tiny boat of our new faith. No longer do we feel the strength of God, nor see the glory of Jesus. We are asked to ride a stormy sea in a skiff. There is only one thing to do: trust. We are terrified by our nothingness, as we are compared, not with men, but with God. This death experience is the most terrible and the most beautiful experience of our lives~this realization of what we are without 686 ,/ Review for Religious, VOlume 36, 1977/5 him. The deep peace that has seen us through that dark and light of our lives is a must now, and we hope it is real in this stage of our adventure. Here, too, each person is different, and comes to this at different times. Once we have opted for death, we are given a faith that we never thought possible: No longer a faith held up by our deepest feelings, nor one seeing the progress of Jesus in our lives, but the faith that believes because one holds on to God beyond any reason. We go into the darkness to be pulled out now not trusting ourselves, our "faith," our ways, even our religiosity. We are pulled out swinging from a thread like a string puppet. We go from anger, to despair, to surrender. Surrender, which once sounded so terrifying, is the beginning of life. A dark faith is given us. No longer do we explain, or sing to it, orhold it as a precious keep-sake, for we realize.it is simply gift. We are now ready to walk back with a song to our native home. Nothing can really make us fear again. Our wordless love is for God, the Great Unknown. God, who lias been badlyexplained over and over by ourselves and others, takes us into himself. It is as though welook for our small boat, only to see it has disappeared. We are at the beginning of an intense desire. Longing and homesickness set in to show us how intense ourodesire is for God. Yet, he turns us back to live again among his people. He gives us each a seed to nurture, and when grown, to share the fruits with others. Some are so overwhelmed by this that they fall into silent prayer, agonized with the weight of their message. Others are filled with speech, a babbling speech, yet a speech that can be recognized as a song of God. One can open one's eyes and God has grown unlimited. We hasten to meet him, only to find that at this point, he spreads out in all directions. One is surrounded by God, silence, and it will take an eternity to begin to explore, to begin our adventure into this great unknown. How much we desire to begin to go towards our deepest love, and at least arrive at the first steps toward an eternity of ~urprises, peace, and our Source. We are willing to live a thousand years, if that be what he desires. We ~ealize that creation needs our new song which we, like God's trou-badours, will sing, with hearts somehow free and waiting, in this new-found peace, his last call. An Apostolic Spirituality for the Ministry of Social Justice Max Oliva, S.J. Father Oliva is the Director of Social Ministries for the California Province of the Society of Jesus. His special interests are the theology and spirituality of Social justice. He conducts workshops on these two themes as well as on. other aspects of social justice. He is also Associate Director of Field Education at the Jesuit School of Theology at Berkeley. He ~resides at the Jesuit School of Theology at Berkeley; 1735 LeRoy Ave.; Berkeley, CA 94709. Introduction We hear a lot of discussion today about the need to promote justice in economic, social and political structures. It takes only a cursory reading of the Bishops' Synod Statement, "Justice°in the World," tofind the Church issuing this call: Listenihg to the cry of those who suffer violence and are oppressed by unjust systems and structures, and hearing the appeal of a world that by its perversity contradicts the plan of its Creator, we have shared our awareness of the Church's vocation to be present in the heart of the world by proclaiming the Good News to the poor; freedom to the oppressed, and joy to the afflicted) How does one pursue social justice in the light of one's faith? How do we in.corporate and integrate the important ingredients of our own need for personal contact with marginated and oppressed people and the ongoing process of conversion that each of us must undergO? Row do we bring about a balance between our faith and our practical efforts for changing structures? This article offers some reflections on an apostoli~ spirituality for changing social structures, a ministry which can be a part of anyone's life and ministerial vision. The thoughts expressed here are the result of the tSynod of Bishops, 1971, "Justice in the World," page 1. 687 61111 / Reviewfor Religious, Volume 36, 1,977/5 author's reflection on his own ministry, both in inner-city Black commu-nities and in efforts to change social structures,z What do we mean when we talk about changing social structures? The most obvious example of structural change that comes to mind is the effect that a state or federal law can have on a whole range of institutions and the people in them. Take, for example, the Equal Employment Opportunity Act, which has had the effect of requiring businesses to hire minority and women workers, in responsible positions, or lose federal contracts or be taken to court in civil action suits. The ordinary citizen's role in promoting such a law might have been to draw attention to the injustices present before the law was passed by some kind of advocacy effort. Another example of structural change, again in the world of business: ~in the 1960's, many companies had as one of the standard questions on their applications forms, "Have you ever been arrested?" To the person ap-plying for work from an economically depressed area, this question was an automatic "No" to a possible job since many had been arrested. However, relatively few people had ever been convicted. Successful efforts were made to convince companies to change the word, "arrested," to, "con- .victed," thus opening the job market to a large segment of the community who had up to then been ex.cluded. Closer to home, changing structures m~ght involve affecting admission policies in a religious school so that more min.ority students might be able to attend, or, influencing a province so that an essential criteria for being a superior would be that she or he is strongly committed to justice. In both of these cases, an individual's action can have results that change the structures involved and thereby affect many people in the process. Basically, structures, systems and institutions of society are the frame-work in which human relationships--personal, political, economic, cultur-al~ take place. Social justice seeks to assess the worth of social structures and systems in view of how they impact the lives of people in them, or exclude people from them, and calls for personal responsibility for these structures. There are many ways to influence social structures, be it through actions to promote just state or national laws, be it efforts to affect international systems, or by way of altering a policy in one's own institution or com-munity. Whatever the means chosen, certain basic dispositions are neces-sary for such efforts to be realistic and, thus, effective. The first and pri-mary disposition is to be on the side of the economically po, or and politically powerless, as an advocate for their rights. In St. Matthew's gospel (15:29-31), we find Jesus sitting on a moun-tainside. There, "large crowds of people came to him bringing with them ~'i'he author is also indebted to Workshop participants who have given valuable feedback to the ideas expressed in this article. A Spirituality for the Ministry of Social Justice / 689 cripples, the deformed, the blind, the mute, and many others besides. They laid them at his feet and hecured them." What is particularly striking about this scene is not so much the cures, though, of course, these are marvelous signs of God's presence, but that Jesus actually, physically, touched these people: the crippled, the deformed, the blind, the mute--the marginated and outcasts of his time. Today, we, because we are Christians, are called to do the same, to touch the poor and oppressed of our day, those who are often different, from us by economic background, by color or culture, by education, perhaps by some kind of physical or mental handicap. To touch these, people means to have some ongoing personal contact with them, in order tolearn from them--their needs, their suffering, their aspirations, and their richness. To touch these people involves, paradoxically, a healing in ourselves, a deliverance from our prejudices, convictions, and attitudes, an escape from apathy, and an awareness that has deep within it a sense of urgency that justice be done. Such personal contact insures that our com-mitment be an "affair of the heart." Such contact is essential if our ministry of changing unjust .social structures is to be realistic, that is, meeting real needs. This ongoing personal interchange with oppressed people and an alert analysis of the structure we wish to change are basic dispositions for a ministry of changing social structures, be our work in schools, hospitals, a parish, retreat house, mass media, social ministry, or whatever,z Some Basic Principles The cycle of poverty is often described as consisting of: apathy--aliena; tion frustration--ignorance--hunger---despair. These words can also be used to describe our own state of mind and heart as we contemplate unjust arid dehumanizing structures. The problems seem so vast, the structures so complex, that we simply despair of moving at all to influence or try to change them. We need to begin our consideration of an apostolic spirituality for social justice ministry by taking a close look at some basic principles: 1. That each of us can be part of the change process for a more just world: by our choices, by our life-style, by our life-stance. No issue is so ambig-uous, no structure so complicated that we are unable to do something to influence it. ,~ 2. That other people--those we live with, those we work with, our stu- 3Personal contact with oppressed people, is also necessary for one-on-one kinds of service, such as spiritual direction, for the purpose of such ministry is to help the person clarify and deepen his relationship with God and challenge, when appropriate, the way the person lives out this faith in relation to the world. The director can be an excellent resource for helping the person being directed to see the intimate connection between faith and social justice and to discover ways she or he might effectively act to change unjust social structures. It is only by realizing this connection in his own life that the director will effectively communicate this message to the one being directed. 690 / Review for Religious, Volume 36, 1977/5 dents, parishioners, retreatants, fellow workers--can be reached and can change in their attitudes, in their values/in their standard and st.yle of life. Why? Because, like us, they are of good will. True, like us, they suffer from ignorance about those who are poor, are often insulated from those who are economically poor and politically powerless, and sometimes accept myths about the poor as truths. Still, they do not deliberately will the destruction and dehumanization of others any more than we do. They, too, seek hap-piness, peace and justice. And, like us, they sometimes get too caught up in self-interest or ignore the social dimensions of their actions. But if we can change, can become more socially conscious, more committed to justice, so can others. 3. That because of God's personal love for each of us, we are each im-portant in the process of building the kingdom of God, a kingdom initiated by Christ and commissioned to us, his followers, to carry on and build, a kingdom which fosters human dignity and equality, and which values hu-man-. development. , 4. That the Spirit is working in and through each of us even as we take small steps to change structures, and can work in ever new ways as we become more resolutely inserted into the world of the marginated and the oppressed. ~. 5. That other people---other religious women and men, diocesan priests, laypeople, Christians of.every denomination, and non-Christians too-are at work, acting for peace and justice, realigning their life styles, taking a critical stance toward the structures of society. This gives us hope. The Center of Our Commitment We are called to this ministry of changing unjust social structures by Jesus Christ, who works with us and whose Spirit is the source of our courage, wisdom, power and hope. God the Father is the center of our lives, the focal point of our identity: his personal love isthe basis of our worth.4 He is our Rock, our Foundation, our Beginning and our End. He is the One for whose sake ultimately we are engaged in the struggle for justice. ~ The more God is our center, the less chance do the idols that attract us and keep us from a commitment to justice hamper our ministry, idols such as popularity, "success," reputation, endless analysis, and the '.;good life." The more God is our center, the more effective will be our ministry of justice, for it will become ever more clearly his work. Because God is the center of our lives, we can develop the kind of apostolic qualities that are necessary for an effective ministry of justice. ~The author realizes that not all people relate to God, as Father,. as the center of their lives. This is the way the author relates to Gbd. To respect this difference, the word "Father" will only be used this once in the article. A SpiritutJlity for the Ministry of Social Justice Let us now consider some apostolic qualities that can help render our actions more fruitful. Apostolic Qualities for Our Ministry of Justice Because God is the center of our lives, we can be radically open: open to growth--intrapersonal, interpersonal and societal (our relationship to human.environments, structures, institutions and processes, especially of asocio-economic-polifico-cultural character). Open to new ~concepts and ideas, such as social sin and social grace, Liberation Theology and the use of Marxist tools of analysis for studying the structures in our socie[y. Open to face uncertainty and fear as we come into personal contact with the marginated and the oppressed people in our society and the environments in which they are forced to live. Open to face our own prejudice, racism and sexism as, they are manifested in attitude and language. Open to face our value addictions as they are reflected in our consumption patterns--the kinds of things we buy and.~why--and in our life style. Open to the pos-sibility of being misunderstood, even rejected, by those ~ith v~hom we speak about issues of justice, be they members of our family, our com-munity, or our constituents. Because God is the center of our lives, we can ~have a capacity for critical reflection such that no ideology, no system or way of life is "sa-cred" (or defines who we are). None can be free of scrutiny, challenge and, if needed, reform, be it: socialism, communism, capitalism, the American way of life and its values, the Church, our own community or the work of our apostolate, Because God is the center of our lives, we are not afraid to face the fact that we are converts to our ideas of justice and the actions we undertake for justice. Thus, we are capable of being ruthlessly honest with ourselves, neither becoming self-righteous nor bitter or cynical. Being honest in this way enables us to have what Thomas Cullinan calls "patient endurance,''~ a uniquely, Christian virtue, which is centered on Christian hope, without losing a sense of urgency that justice be done. Because God is the center of +ur lives, the focus in exercising our ministry of justice is not on "success" as we usually define it. Our success is in the doing or saying what we know we must say to be true to our convictions and the needs of oppressed people. Like the prophets, the doing or not of some word, some action, is not based on peoples' reac- 5Thomas Cullinan, O.S.B,, If the Eye Be Sound (England: St. Paul Publications, 1975), page 121, This is an excellent work of modern spirituality. In particular it uncovers the theological and spiritual foundations on which a socially committed Christianity must be built. Dom Tfiomas Cullihan, O.S.B., is a monk of the Ampleforth community, in England, and a member ¯ of the Commission for International Justice and Peace of England and Wales. Available: Catliolic Institute for International Relations; I Cambridge Terrace; London, NW I, England. 692 / Review for Religious, Volume 36, 1977/5 tions--be they affirmative or negative--not on how many people like us more or not, not on how many people ag~'ee with us more or not, but on being congruent with who we are before God, as we discern it in prayer and consultation. It is the virtue of integrity. Because God is the center of our lives, we can ~possess an habitual facility of discernment. In our ministry of social justice, there are two basic areas of input for our process of discernment. (1) The first element of our input is grasping the "signs of the times," that is, the cries of the poor and the oppressed of our world, their struggles,, their needs, their aspirations, their problems and the causes of these problems. Such knowledge and, more importantly, unders~tanding comes, as we said before, primarily by way'of some ongoing personal contact with economically poor people and those who are politically powerless and is supplemented by books and articles, films, workshops, or whatever means serves to increase our con-sciousness of the problems. Then each of us must lobk closely at her Or his talents, gifts, personality, ministerial strengths and weaknesses, and the kind of ministry she or he is involved in. In a spirit of prayer and with ~:onsultation, then, the discernment-reflection process gradually, organi-cally, and continually enables eiach of us to make action-choices for justice from where we are. For some, such action will involve integrating, social justice into classes taught or into the administration of a school or a hos-pital; for others, it will mean some kind bf political action or public protest. For some, it will mean homilies or retreat talks that show the intimate relationship between one's ~faith and a commitment to act for justice; for still others, it will involve direct service in an inner-city or rural, community or Third World country. Because God is the center of ou~ lives, we can ask him to fashion in us a heart for the oppressor as well as for the,oppressed. Injustice kills the perpetrator since exploitation, tyranny and oppression are sighs of death, spiritual death. We love the oppressor when we oppose with all our strength her or his spiritually suicidal behavior of oppression. With God's help we can enter every heart. For the po. or, we strive to win rights and the freedom to develop humanly; for the rich, we strive to win moral development. It is important to note, though, that the way in which one manifests one's concern for the oppressor will differ according to the kind of ministry one is involved in. The community organizer's way, for example, will be dif-ferent from the high school teacher's. Each develops a heart for the op-pressor in the context of her or his own situation. Because God is the center of our lives, we can have empathy with those who are economically and politically oppressed. Empathy is the'ability'to see life through the eyes of others. In our ministry of social justice it is seeing life through the eyes of the poor. It demands personal contact with people who are poor. It necessitates our taking a "learning stance" in the presence of oppressed people, listening to their needs, their suffering, being A Spirituality for the Ministry of Social Justice / 693 willing to be continu'ally educated by their life experiences and their contact with human misery. Empathy is the key to understanding and thus to be able to demythologize our views on why people 'are poor. Finally, empathy is the way to true solidarity and effective advocacy. Because God is the center of our lives, we can have a freedom from attachment---in the face of anything which is not in line with our primary goal: the will of God and the building of his kingdom, a kingdom which values and promotes human dignity, equality and development. Having our foundation in God allows us to be free from attachment to. any cause or issue, any insight or pre-conceived plan of action, any request, for action, or even our own fear of acting. It is the "single-heartedness" of the Be-atitudes. Finally, because God is the center of our lives, we can have a capacity for suffering--what Jos6 Magafia says in his book Ignatian Exercises: A Strategy for Liberation, "to rejoice in sufferings because they are the hallmark of every ,genuine liberating commitment.''6 Such a capacity en-ables us to make the fundamental Christian option of becoming advocates for the rights of oppressed people. It is also, obviously, intimately bound up with the preceding eight apostolic qualities and with the effort it takes to keep God as one's center. A capacity for suffering is essential for each person~s ongoing process of conversion, and we are all called to conversion: "It is too easy to throw back on others responsibility for injustices, if at,the same time one does not realize how each one shares in it personally, and how personal conversion is needed first.''r Just what is conversion ? One of the clearest descriptions the author has read is the following from Fr. Pedro Arrupe, S.J, Conversion is getting rid of something so that something else can take its place. It is getting rid of everything that prevents us from being filled with the Holy Spirit. Conversion, then, is a change; a change tfiat takes place deep inside us; a radical change. Let us make no mistake about it: there is nothing supdrficial about conver-sion. It is not, for'instance, deciding, after a somewhat more fervent retreat, to "give something to the poor," or to be a little more generous to one's "favorite charity." This is a praiseworthy thing in its way, but it is not conversion. Conversion is not a giving of something that we can well afford to lose. It goes much deeper than that. It is a putting away of something that we are: our old self, with its all-too-human, all-too-worldly prejudices, convictions, attitudes, values, ways of thinking and acting; habits which have become so much a part of us that it is agon.y even to think of parting with them, and yet which are precisely what prevent us from rightly interpreting the signs of the times, from seeing life steadily and seeing it whole.8 ~Jos6 Magafia, S.J., Ignatian Exercises: A Strategy for Liberation (New York: Exposition Press, Inc., 1974), page 117. rPope Paul VI, 1971, "A Call to Action," page 28. 8Pedro Arrupe, S.J., "Witnessing to Justice" (Vatican City: Pontifical Commission Justice and Peace, 1972), pages 25-26. 694 / Review for Religious, Volume 36, 1977/5 Our call to conversion as we pursue our ministry of social justice is not a one-time happening, it is an essential element of the Cross-Resurrection dynamic that permeates our lives as Christians. And conversion does in-volve suffering as well as joy. With God as:our center, we can have the courage to face our own need for conversion and the suffering that ac-companies it, Such suffering is redemptive. Conclusion We are,' each, called to a ministry of justice, but our ministry must take place in the rootedness of our faith lest we become simply good humanists or philanthropists. Our commitment must be founded in the love of God and the "Good News" of his Son. Although this may seem to be an evident" premise, it is easy to lose sight of once we become involved in actual work. We depend on one another for support, for.challenge and tolerance. And we are nourished in our commitment to act on behalf of social justice by our prayer and the Eucharist: in prayer, for it is here in the quiet moments that we can face the reality of just who our center is-~ourselves or God; in the Eucharist, because it strengthens us to face our timidity and fears, it calls us out of ourselves to be, like Jesus, persons for others. Now Available As A Reprint Prayer of Personal Reminiscence:' Sharing One's Memories with Christ by David J. Hassel, S.J. Price: $.60 per copy, plus postage. Address: Review for Religious 612' Humboldt Building 539 North Grand St. Louis, Missouri 63103 Taking the Long View Francis X. Hezel, S.J. Father Hezel is director of the Micronesian Seminar. based in Truk; Caroline Islands; Trust Territory, Pacific 96942 Not too long ago a gentleman visited these islands offering a new eight million dollar college as a gift to the Micronesian people from the U.S. Congress. His offer met with an enthusiastic response almost everywhere. At last Micronesia would soon have its own four-year college! Not a con-ventional college, but one that would be specially tailored for providing training in vocational skills or whatever else is judged to be educationally relevant. I was dismayed by the uncritical enthusiasm that greeted the visitor's offer, well-intentioned though it was. Don't people here know, I asked myself, that the new college will cost almost two million dollars a year to operate? A tidy sum, considering that the total amount of local revenues generated in the Trust Territory is only seven .million dollars at present. Isn't this gesture, I thought, a bit like making a gift to a poor friend of a good-sized German shepherd to guard his house, letting him know as you walk out the door that the animal eats five pounds of meat a day? tin any case, would a new four-year college of any kind help solve the burning question of how to promote economic development? Diplomas abound in the Trust Territory and marketable skills are on the increase. The real problem, of course, is jobs; and this won't be solved by adding another expensive education mill. As long as the goal is to develop Micronesia's resources and make the islands more productive, a new college with an increased capacity can only make a bad situation worse. If you want a person to spend his life in a fishing boat or on a farm, the worst thing you can do is plant him in a chair for another four years. He will very likely never get out of it afterwards. 696 / Review for Religious, Volume 36, 1977/5 Its the old story, I said to myself. Another."gift" from abroad; more hidden costs, social and economic; and the dependency rut gets deeper and deeper. How is it, I wondered,th~at this familiar story is repeated over and over again, even by individuals and groups that profess a commitment to self-reliance? Surely some of them must see the long-range effects of these projects. Consider the response to the Headstart and Old Age Programs, to use as examples two federal programs designed to benefit opposite ends of the population. No sooner was the Trust Territory made eligible for federal funds under these titles than every district opened an office, applied for government money, and began an earnest search for ways to spend it. The immediate benefits of the two federal programs were all too obvious: food for the young and the old, an income for those on the payroll, travel abroad for program directors and their understudies, and the promise of other good things to come. But how about the fact that the~palates of the young were being ha-bituated to breakfasts of tomato juice and doughtmts? What about the danger of families abdicating their strongly-felt traditional responsibility to provide for the elderly? Or the risk of weakening family and community ties, as still another responsibility of theirs is surrendered to a government agency? Then, of course, there is again the matter of furthering the eco-nomic dependence of Micronesia on a global superpower that has military interests to maintain. Somehow these last questions were overlooked in the rush to expand the district payroll and get money rolling in. A paycheck and cases of corned beef are just a bit more real than such intangibles as family bonds and ,psychological dependence. - Do I sound a trifle "anti-progress," or possibly even cynical?.Then let me make a public confession. Neither I nor the staff of the small private school of which I am director have altogether resisted the temptations of "easy money" from abroad. We are receiving federal funds from the six-million dollar Federal Feeding Program, as are virtually all public schools and a good many 'mission schools as well. To understand how an abomination of this sort ~might have happened, you would have tO put yourself in the shoes of a school administrator who is wondering how he will make it to the end of May. without going broke. Local support groups have not come through, the school accounts are just about exhausted, and bills continue to pile higher on his desk. Just then, in walks a federal program officer with a sheaf of papers in hand who proudly announces that he has funds to cover the entire cost of the school feeding program for the year. To the beleaguered school.administrator it is a heaven-sent answer to a pressing problem. Naturally he signs on the dotted line, heaves a sigh of relief, and then settles back to wait for the first check to come. ~ Taking the Long View / 697 That, however, is only the beginning.'A year later the school admin-istrator has to decide whether he shall continue to participate in the feeding program. He knows very :well that the 25 thousand dollars he receives will not raise the nutritional quality of the food one bit. Healthy food is some-thing that teenaged boarding students must have in ample quantity, no matter hbw financially hard-pressed the school may be. He knows that the Feeding Program of which his school is a beneficiary can only further re-inforce the "handout" mentality of a people long accustomed to looking to Washington to pay all their bills. He recalls with a shudder all that he has read and heard about the stifling welfarism of Indian reservations. But he calculates that an additional 25 thousand dollars a year would allow him to build a garage, a maintenance shop and new water tanks which he thinks that the school may need. And so, dismissing the uncomfortable concern he feels for remote consequences, he signs on the dotted line just as he did the year before. Like the others in the examples cited earlier, he has responded to the immediate need and left the future to take care of itself. Micronesia teems with persons like him (or should I say me?) whose decisions are based on answering today's needs at the expense of the future. Jobs, schools, roads and the like occupy our exclusive attention while the hidden costs of these "improvements" and the nature bfthe funds that finance them go uncalculated. This preocc~ipation with the sho~'t-term rewards might be called the national disease of Micronesia and it has infected every part of society. The employee who drinks up his paycheck, on Friday and Saturday to the sorrow of his family for the following two weeks shows acute symptoms of it. So does the fish dynamiter who pulls in his haul, rubs his belly, and leaves the shattered reef to repair itself---in twenty years time. Then there is the young college student who spends the two days before his semestral exams emptying Budweiser cans with his friends, and a week hence is looking for plane fare home from college. Is it simply an accident that a couple of years ago the theme song of the islands seemed to be "Help Me Make It Through the Night?" The people of an island press for Congress of Micronesia funds to erect a seawall, conscious only of the money that will make its way into their pockets, but unmindful of the damage to their sense of community that loss Of locally sponsored labor projects will inflict. Congressmen vote to ap-prove high-cost capital impr6vement projects to be funded by the U.S. knowing full well that the cost of maintaining these facilities will be a financial burden to Micronesia in later years. Top,level policy-makers cam-paign for higher wages for government employees, thereby undercutting any real hope of inducing young people to take up less lucrative but much-needed work in commercial agriculture and fishing. And ,everyone-- parents and educators alike---encourages the greatest possible number of 69~1 / Review for Religious, Volume 36, 1977/5 high school graduates to go off to college without the least idea of how they will occupy themselves when they return. Entrepreneurs with an eye for a fast dollar build supermarkets, bars aid moviehouses, thus helping to send the annual level of imports soaring still higher. Prominent businessmen who are. instrumental in bringing tele-vision into their islands make a killing on sales ofTV sets~ leaving the social consequences anti'the economic effects on families for others to handle. Political decisions, I fear, are made in much the same way. Nothing can convince me that the people of the Marianas, when they signed their Cove-nant with the U.S. two years ago, were as fond of the American Eagle as the dollar on which it 'appears. Yet money buys good things, as I have already ungrudgingly admitted. Whether, however, it will also purchase an enduring social bliss for the Northern Marianas remains to be seen. I have never heard or read a cogent explanation of what any of the separatist districts wants politically and I have despaired of ever doing so, although it is well-known what those districts expect by way of fiscal gains. I can only assume that they desire for themselves whatever their generous benefactors~ desire for them--whether these bene.factors be America, Japan, Nauru, or the Sheikdom of Aden. Surely it would be difficult to maintain that their decisions are. models of political far-sightedness, whatever else they may have to recommend them. But the rest of us are in no position smugly to point an accusing finger at those districts that have sought greener pastures---or, to be more exact, greener bankrolls--elsewhere. Which of the remaining' districts can hon-estly say 'tha~it would not have jumped at the chance to do likewise, had the opportunity been offered? We all seem to have fallen prey to this obsession with the immediate pay-off. It may be that this is an all too human weakness, but it is a frightening irony that our failings should be rationalizedqn the name of "progress" or "development." If development implies anything at all, it suggests a forward-looking approach---one that is as concerned with to-morrow and 20 years hence as with today. With the coming of foreign currency to these islands a century and a half ago, Micronesians were for the first time able to accumulate a surplus, to hoard, to save and invest. Money created the possibility of a "tomorrow" in these islands. By a strange irony, however, foreign money is now being used to freeze us securely into the present and to anaesthetize us against a concern for the future. Not that money, jobs, education, material improvements, and even federal programs are evil in themselves. The real problem is that these and other short-range benefits are so alluring that they overpower more distant considerations. And when they are offered to any of us gratis, their at-traction is practically irresistible. An announcment is made that some new federal program is offering funds to establish national parks, buy library books, or develop curricular materials for teaching the metric system. We Taking the Long View / 699 run to our desks' and concoct a proposal that will enable us to receive our share of the funds. Why not take advantage of a windfall while it lasts, we reason to ourselves. The trouble is that the objectives we set down for our programs can all too easily be inconsistent with or even run counter to broader develop-mental goals in ttie Trust Territory. There's certainly no harm in securing federal money to build a museum in which traditional artifacts will be displayed., or in providing emergency assistance for' rebuilding houses after a typhoon, or in putting up a new sports center at U.S. expense. But we must not be surprised if the cu-mulative effect oUall this on the community is to teach people that Santa Clauscomes to Micronesia every day of the year. Over many a desk in headquarters is posted the inspiring adage: "Give a person a fish and he has a meal today. Teach him how to fish and he has food for the rest of his life." It is very easy to understand how this lesson can be lost on our people today in the face of the mammoth give-away program that enervates our com-munities even 'as it showers on'them its material "blessings." Buyit~g canned federal programs is a lot like buying canned fish. It is inexpensive, convenient and satisfying---an eminently sensible thing to do. But there, are still those hidden costs to be reckoned, as we know only too well. Whether we weigh these costs in making any initial decision or not, they are bound to catch up with us in the end. Those of us who ~take a dim view of ~anned programs funded from abroad---and I include myself hereto so on the grounds that their long-term costs usually outweigh their immediate benefits. These "costs" can be conveniently grouped under three bro~d headings: social, economic and political, although some would want toadd "environmental" as a fourth heading. Let me now suggest a few examples of each. Regarding social costs we may say this. Programs that introduce into a community a substantial amount of money to build a road, erect a com-munity center or feed schoolchildren all too often bring about the pyscho-logical or social impoverishment of the community that they are intended to help. This happens when members of the community decide that it is more profitable for them to sit and wait for things to happen rather than initiate devi~lopment projects oftheir own. At this point, cooperative work by families on community projects sharply declines, and so does what we commonly call "community spirit." When most of its responsibilities are pre-empted by government agencies and alien institutions, the community simply loses confidence in its own effectiveness to achieve anything of real value. The same may be said of the family. As it relinquishes its respon-sibility for feeding toddlers, schoolchildren and the aged, the ties among its members will almost certainly weaken. The obvious question that must be asked of every development project, then, no matter what the source of funding, is whether its effects will be to increase or diminish the social fabric and sense of purpose of the community. 700 / Review for Religious, Volume 36, 1977/5 ¯ Micronesians commonly refer to their islands as "poor"--that is, as lacking adequate income to provide for themselves much of what they regard as desirable. For this reason, there is usually a mad rush to obtain whatever haaterial benefit~ the U.S. or any other country might offer by way of assistance. What is often overlooked, however,, is that certain gifts may make us poorer rather than richer. Expensive hospitals, water systems and airports are also expensive to rriaintain year by year--and the future budget of a "poor" group of islands is bound to be very limited. Moreover, some improvements can require an expanding network of expensive facilities and social services to support them (or clean up the social mess they have made). Take,the case of a costly new high school that is built of sufficient size, to allow all school-age youth in the area to enroll. Soon after the new school opens discipline problems multiply, since there are clearly a large number of misfits who have been accepted in the cam-paign to make secondary education universal. To keep the poorer students in school, a special program for potential dropouts is funded through a federal grant. A recreation center is built and new staff is hired to moderate the center's activities. Social therapists are trained---at additional expense-- and hired to counsel "hardcore" problem students. Mental health facilities and referral centers are established through still another program. In short, everything.possible is done, at prodigious expense, to keep in s~chool young people who never wanted to be there in the first place, As social services and physical facilities proliferate along with the pro-grams that support them, Micronesians are gradually led to believe that a society without expensive gadgetry and quackery is entirely impossible. To have a school without sliding classroom dividers or a hospital without sophisticated laboratory equipment becomes unthinkable. It is no wonder that Micronesians have come to believe that they can't live without an extravagant subsidy from abroad! Naturally this means that they will have no recourse but to continue living in the shadow of the American eagle--with all that this implies politically and militarily. Very few decisions today are simple decisions. Most have far-reaching implications on the future social, economic and political order in these islands. We know this only too well, of course, but all of us still must adjust to making decisions at times as if there were no tomorrow. Until all of us learn honestly and openly to weigh the long,term effects of our choices, not just count the immediate gains; we will be deluding ourselves

A solid financial armor could not protect Thailand against the impact of the global financial crisis on its real economy. Despite a sound banking system and low external vulnerabilities, the Thai economy contracted 5.7 percent between October 2008 and March 2009, as the magnitude and speed of the contraction in foreign demand, and resulting shock to the real economy, has been greater than anticipated. There continues to be little impact of the global financial crisis on Thailand's banks: liquidity remained adequate as financial institutions did not face solvency concerns given their adequate capitalization and lack of exposure to 'toxic' assets or risky derivative contracts. The combination of a sound financial sector, low external roll-over and balance-of-payment financing requirements, and, more recently, large current account surpluses, has led to capital inflows, build-up in reserves and an appreciation of the Baht relative to other currencies in the region. However, the impact of the global crisis on the real sector was far more severe than expected. Export volumes contracted by 8.9 percent in the fourth quarter of 2008, compared to the World Bank's forecast in December of a 3.0 percent expansion. Exports contracted a further 16 percent in the first quarter of 2009. The aggravation of Thailand's political crisis, which had been dampening investor and consumer confidence since 2006, compounded the shock to the real economy. As a result, real gross domestic product (GDP) contracted in the fourth quarter of 2008 and first quarter of 2009 after 38 quarters of growth, and is expected to contract for 2009 as a whole, the first annual contraction since the Asian financial crisis of 1997-1998.

Worldwide, Lao PDR has been identified among 57 countries with a critical shortage and skewed distribution of its health workforce, especially in remote and rural areas (Guilbert 2006, World Bank 2015). Healthcare education is provided by the public sector through nine public health training institutes in the country: The University of Health Sciences (UHS) in Vientiane Capital provides medical related programs including medicine, dentistry, pharmacy, medical technology, nursing basic sciences and post graduate studies, with the other institutions located at provincial levels: three Regional Public Health Colleges, four Provincial Public Health Schools and one Nursing School. The annual output from these institutions is approximately 2,000 (Department of Organization and Personnel (DOP), 2013). This study focuses on supply-side policies to determine the key challenges and policy implications regarding improved availability and retention of staff in remote areas. This possibly stems from, among other reasons, the following: (a) limited government quotas to recruit and place health workers in rural areas (i.e. in 2013 1,045 recruitment quotas were allocated to MOH, of which 882 (84.4 percent) were given to provinces, districts and health centers nationwide); (b) health workers'preference to work in urban areas with better income and professional career development opportunities; and (c) low self-confidence of new graduates to work independently in rural areas which is attributable to insufficient clinical practice during training, due in part to the excessive number of student intakes to training institutes. The shortage of middle and high level health workers at primary and secondary health care facility levels leads to a major gap in access to quality health care services between urban and rural areas.

The health equity and financial protection reports are short country-specific volumes that provide a picture of equity and financial protection in the health sectors of low-and middle-income countries. Topics covered include: inequalities in health outcomes, health behavior and health care utilization; benefit incidence analysis; financial protection; and the progressivity of health care financing. Malawi's government is committed to improving equity and financial protection in the health sector. Equity is explicitly mentioned as one of the four objectives in the Health Sector Strategic Plan (HSSP). The overall objective of the HSSP is to contribute towards Malawi's attainment of the health and related millennium development goals. The specific objectives of the HSSP are, therefore, to: 1) increase coverage of the high quality Essential Health Package (EHP) services; 2) reduce risk factors to health; 3) improve equity and efficiency in the delivery of quality EHP services; and 4) strengthen the performance of the health system to support delivery of EHP services. Malawi spends 6.2 per cent (2009) of its gross domestic product (GDP) on health. This is similar to the average spending in other lower income countries in Africa, which have spent an average of 6.5 per cent (2009) of their GDP on health. The central Ministry of health is responsible for the development and enforcement of health policy, regulation of the health sector, creation of standards and norms, allocation and management of resources, provision of technical support, coordination, and monitoring and evaluation.

In this paper, the authors discuss the ways in which national governments, firms, and individuals respond to policy related to food safety, environmental protection, and trade. These responses must be considered in the development of policy to ensure the best possible outcomes. It accounts for uncertainty about policy impacts and scientific knowledge and incorporates stochastic environmental factors. The authors argue use of such a model in the development of health and environmental policy can overcome capture by domestic forces opposed to trade liberalization. The effectiveness of policy, of course, is dependent upon firm and consumer response to policy. Section one describes the impacts of international transfer of species and genetic material, paying particular attention to the introduction of alien invasive species. Section two discusses issues surrounding trade in environmental amenities. Food safety and environmental regulations are reviewed in section three, along with mechanisms by which such policy can serve as a proxy for protectionists. Section four develops a risk assessment model that can be used in policy design. Section five considers the role of institutional, firm and individual behavior in the development and effectiveness of policy. Section six summarizes our analysis in offering an agenda for trade talks.

This article questions current empirical practice in the study of growth. It argues that much of the modern empirical growth literature is based on assumptions about regressors, residuals, and parameters that are implausible from the perspective of both economic theory and the historical experiences of the countries under study. Many of these problems, it argues, are forms of violations of an exchangeability assumption that implicitly underlies standard growth exercises. The article shows that these implausible assumptions can be relaxed by allowing for uncertainty in model specification. Model uncertainty consists of two types: theory uncertainty, which relates to which growth determinants should be included in a model; and heterogeneity uncertainty, which relates to which observations in a data set constitute draw from the same statistical model. The article proposes ways to account for both theory and heterogeneity uncertainty. Finally, using an explicit decision-theoretic framework, the authors describe how one can engage in policy-relevant empirical analysis.

Sudan has the potential to become a dynamic economy and a bread basket for the Arab world and East-Central Africa. However, resource endowment is not sufficient to bring about sustainable growth and prosperity. Sudans macroeconomic conditions remain weak since the secession of South Sudan in 2011, despite some improvements. The repercussions of the secession of South Sudan present enormous challenges for Sudan with respect to managing the macro-fiscal adjustment and promoting a structural re-orientation of the economy. The signing in March 2013 of the implementation matrix of the agreement between Sudan and South Sudan provides some fresh financial relief to Sudan and creates a great opportunity for further policy reforms to address the post-secession challenges. Sudans growth strategy should involve policies aimed at improving the investment climate and broadening private sector-led growth, and diversifying the economy toward non-oil sectors such as agriculture, industry, export, and local trade.

In October 2010, the Government of Madhya Pradesh hosted, with World Bank technical advice, a Conference on higher education reform in the State. The Governor, the Chief Minister and the Minister of Higher Education all addressed the Conference and about 150 people attended the event. Subsequently, four regional Conclaves were organized, in which a total of more than 400 people participated, representing the leadership, administrators, faculty and students at universities and colleges across the State. This represents an impressive outreach to the sector stakeholders. This report is written on the cusp of the publication of the Government of India s 12th Five Year Plan. The indications are that the Government of India intends to push ahead with some significant reforms in the higher education sector. Of particular significance for this report is the emphasis, for the first time, on the need to support the improvement of State universities and colleges. The objective of this report is to provide policy makers in Madhya Pradesh with a menu of options for improving the equity, governance and financing of the higher education system in the State. Though the primary audience is policy makers, this report could serve as part of the continued dialogue with the higher education sector on the direction for reform.

The point of departure of this paper is that in the absence of effectively functioning asset markets the distribution of wealth matters for efficiency. Inefficient asset markets depress total factor productivity (TFP) in two ways: first, by not allowing efficient firms to grow to the size that they should achieve (this could include many great firms that are never started); and second, by allowing inefficient firms to survive by depressing the demand for factors (good firms are too small) and hence factor prices. Both of these effects are dampened when the wealth of the economy is in the hands of the most productive people, again, for two reasons: first, because they do not rely as much on asset markets to get outside resources into the firm; and second, because wealth allows them to self insure and therefore they are more willing to take the right amount of risk. None of this, however, tells us that efficiency enhancing redistributions must always be targeted to the poorest. There is some reason to believe that a lot of the inefficiency lies in the fact that many medium size firms are too small.

Submitted 2020-07-05 | Accepted 2020-08-14 | Available 2020-12-01https://doi.org/10.15414/afz.2020.23.mi-fpap.205-213The African Chicken Genetic Gain (ACGG) project (https://africacgg.net/) aims at backyard poultry optimization by commercial dual-purpose breeds introduction into Africa. To measure benefits, genotype by environment interaction (GxE) analysis provides guidance while predicting environmental effects on production traits of breeds. A survey among Ethiopian poultry smallholders showed egg sale being the most important purpose of keeping village chickens in Oromia. Data was available about laying of 894 ACGG chickens in Oromia. Hence current research questions were: 1) Does GxE take place? 2) Which breed performs best regarding laying and in which environment within Oromia? Traits investigated were egg number and egg weight of five breeds (S-RIR, Sasso, Horro, Kuroiler and Koekoek) located in three zones (East Hararge, East and West Shoa) and 5 districts (Adami Tulu, Bako Tibe, Dano, Dugda and Haromaya) in Oromia. Observations were taken as group measure performing weighted analyses. GxE was only present for egg number with magnitude strongest for zone. S-RIR performed best for both traits in both environments, except Kuroiler performing better in East Shoa for egg number and Koekoek for egg weight. This indicates success of crossbreed S-RIR. Sasso and Horro performed worst supported by previous research for Horro but not Sasso. Low precipitation in East Shoa caused bigger distance in egg number predictions, being higher for S-RIR and lower for Horro and Sasso compared to West Shoa. Apart from these final conclusions, social context of breeding and data collection difficulties should not be forgotten. 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Nella mia tesi ho analizzato i rapporti che intercorsero tra la Chiesa Cattolica e il movimento nazionalista irlandese negli anni in cui esso fu guidato da Charles Sterwart Parnell. Il primo anno interessante al fine delle mie ricerche è il 1878, molto importante per la Chiesa irlandese, dal momento che si spensero il cardinale Cullen, arcivescovo di Dublino, e papa Pio IX. Negli anni precedenti Cullen, che prima di diventare arcivescovo aveva trascorso diversi anni a Roma guadagnandosi la fiducia del Papa, era stato la guida carismatica della Chiesa irlandese. La sua morte causò quindi un vuoto di potere all'interno della Chiesa dell'isola, proprio quando la situazione politica irlandse stava vivendo un momento di grande fermento. Tre cattivi raccolti a partire dal 1877, unitamente al calo dei prezzi dei prodotti agricoli e del bestiame resero insostenibile la situazione degli agricoltori irlandesi. Essi erano per lo più affittuari, coltivavano un appezzamento di terra in cambio del pagamento di un affitto, che ora spesso non erano in grado di pagare, correndo il rischio di essere sfrattati. Fu in questi anni che Charles Sterwart Parnell emerse come leader fra i parlamentari irlandesi nazionalisti che sedevano nel Parlamento britannico. Egli divenne presto un punto di riferimento anche per gli affittuari, in quanto venne eletto presidente dell'Irish Land League, un'associazione creata a loro tutela. La sua influenza in Irlanda divenne tale che fu chiamato Uncrowned King of Ireland, Re d'Irlanda senza corona. Inizialmente, all'interno della Chiesa irlandese, vi fu disaccordo riguardo all'atteggiamento da tenere nei confronti del movimento di Parnell. Monsignor MacCabe, il successore di Cullen alla guida dell'arcidiocesi di Dublino, l'osteggiava mentre altri ecclesiastici, tra cui l'arcivescovo di Cashel monsignor Croke, lo supportavano. Croke e MacCabe si scontrarono con forza allorchè l'arcivescovo di Dublino condannò, in una lettera pastorale, la Ladies' Land League. Alla fine del 1881 la Land League era stata dichiarata illegale e molti suoi leader, incluso Parnell, erano stati tratti in arresto (seppur per breve tempo). I nazionalisti avevano allora creato una nuova associazione formata da donne, la Ladies' Land League, che mons. MacCabe condannò ritenendo immorale il coinvolgimento delle donne nelle questioni politiche. Mons. Croke disapprovava la posizione dell'arcivescovo di Dublino, e presto pervenne alla stampa una lettera in cui utilizzava parole molto dure nei confronti di MacCabe e della sua condotta. Il fatto causò grandi polemiche, e la Santa Sede stessa intervenne in veste di pacificatrice fra i due ecclesiastici. Nel frattempo il Governo britannico cercava, inizialmente con scarso successo, d'indurre la Santa Sede a condannare la collaborazione che stava venendosi a creare fra il movimento di Parnell e alcuni ecclesiastici. Nel 1883 la Congregazione di Propaganda Fide inviò una circolare ai vescovi irlandesi, criticando la partecipazione di molti ecclesiastici a una raccolta di fondi a favore di Parnell. Gli irlandesi però, ritenendo che tale circolare fosse una concessione fatta al Governo, risposero aderendo in massa alla sottoscrizione e la Santa Sede, imbarazzata, riprese a non prestare orecchio alle richieste britanniche. Nel 1885, in seguito alla morte di MacCabe, fu addirittura nominato arcivescovo di Dublino William Walsh, un sacerdote nazionalista malvisto dal Governo. Ciò contribuì a creare una vera e propria alleanza tra il clero irlandese e il movimento di Parnell. La situazione iniziò a cambiare a partire dal 1887. Il desiderio di costruire buoni rapporti con il Regno Unito, la perplessità riguardo alla moralità dei metodi di lotta utilizzati dai nazionalisti irlandesi (specialmente il Plan of Campaign e il Boycotting) e il desiderio di contrbuire alla pacificazione politico-sociale dell'Irlanda furono probabilmente i principali motivi che spinsero il Papa ad interessarsi personalmente della questione irlandese. Egli dunque incaricò il suo Segretario di Stato, cardinale Mariano Rampolla del Tindaro, di occuparsi delle problematiche irlandesi. Rampolla inviò in Irlanda mons. Ignazio Persico in qualità di Delegato Apostolico (una sorta di rappresentante del Papa incaricato d'indagare sulla situazione). Egli confermò molte delle accuse che il Governo muoveva contro il movimento nazionalista, ma sottolineò che in Irlanda vi era molta tensione, e sconsigliò vivamente un intervento della Santa Sede che scavalcasse l'episcopato dell'isola. Il Papa e il suo Segretario di Stato non tennero tuttavia conto di tale consiglio, e si adoperarono perché vi fosse una pronuncia da parte del S. Uffizio, il 'tribunale' ecclesiastico incaricato di giudicare questioni inerenti la Fede e la morale. Esso nel 1888 condannò come immorali il Plan of Campaign e il Boycotting, e proibì a tutti i Cattolici, in particolare ai sacerdoti, di ricorrere a tali forme di protesta. Questa pronuncia del S. Uffizio in Irlanda fu accolta con grande irritazione e causò un periodo di tensione tra la Santa Sede e la Chiesa irlandese, che si risolse solo grazie all'evolversi della situazione politica. Nel 1890 divenne di pubblico dominio la relazione che Parnell intratteneve con una donna sposata. Fu un grave scandalo, che colpì profondamente l'opinione pubblica irlandese e britannica. Esso portò ad una spaccatura del movimento di Parnell e il clero irlandese, con l'approvazione del Papa, appoggiò coloro che avevano abbandonato il leader. Pochi mesi dopo Parnell si spense, e una fase della storia del nazionalismo irlandese volse così al termine. Le relazioni tra la Chiesa e il nazionalismo irlandese sono state studiate da alcuni storici anglofoni, in particolare da Emmet Larkin, Ambrose Macaulay e da Christopher J. Woods. In Italia però questo argomento è quasi sconosciuto, malgrado il coinvolgimento di diverso italiani (il Papa, il cardinale Rampolla, mons. Persico) e l'esistenza di numerosi documenti storico scritti in italiano relativi a questo argomento. Rispetto ad altri studiosi mi sono concentrato maggiormente sui documenti vaticani, e ho cercato di trattare l'argomento in una maniera che possa interessare maggiormente il pubblico italiano. In this thesis I observed the connection between the Catholic Church and the Irish Nationalism in the years of Charles Stewart Parnell's leadership. Firstly, 1878 was found to be interesting for the research. In fact, this year was important for the Irish Church since both Cardinal Cullen, archbishop of Dublin, and Pope Pius IX died. In the previous years Cullen, who before being appointed archbishop had spent many years in Rome, getting the pope's trust, had been the charismatic guide of the Irish Catholic Church. Cullen's death caused a power vacuum in a period of political unrest for Ireland. Starting from 1877, three bad harvests and a drop in prices of crops and livestock exasperated the Irish farmers. Most of them were tenants farming their lot and giving a rent in return. Then, unable to pay their rents, the tenants risked eviction from landlords. In those years Charles Steward Parnell emerged as leader of the Irish nationalists among the deputies sitting in the Parliament of Westminster. He also became a leader for the tenants when he was elected president of the Irish Land League, an association created in defence of the farm tenants. Parnell gained so much influence in the Irish political life that he was called "Uncrowned King of Ireland". There was disagreement in the Irish Catholic Church about its position towards Parnell's movement. Archbishop MacCabe, Cullen's successor of the archdiocese of Dublin, disapproved Parnell's movement, but other priests supported it, even the archbishop of Cashel, Croke. There was a fight between MacCabe and Croke when the archbishop of Dublin condemned, in a pastoral letter, the Ladies' Land League. At the end of 1881 this Land League was declared illegal and many of its leaders, such as Parnell, despite the Irish complaining, were jailed. Then the nationalists created a new league, the Ladies' Land League, but Monsignor MacCabe condemned it because he considered women's involvement in political affairs immoral. Croke strongly disapproved this idea and the press discovered a letter where he used very strong words while talking about MacCabe and his pastoral. This issue provoked great rumours and the Holy See had to intervene as peacemaker between the two clergymen. In the meantime the British government was trying to induce the Holy See to condemn the cooperation between some Irish priests and nationalists, but at the beginning it didn't succeed. In 1883 the Roman Congregation of Propaganda Fide sent a letter to the Irish bishops condemning the involvement of many priests in a pro-Parnell collection of founds. However, the Irish considered this circular as a concession to the British Government and joined en masse to the fund-raising; consequently the Holy See, embarrassed by the result, again started to disregard the British requests. And after the death of MacCabe in 1885 William Walsh, a nationalistic and unpopular priest for the Government, was appointed archbishop of Dublin. This lead to an alliance between the Irish clergy and Parnell's movement. The situation started to change in 1887. Creating good relationship between the Holy See and the United Kingdom, the perplexity on morality of the Irish nationalists means of protest (Boycotting and Plan of Campaign) together with a desire of peace in Ireland were probably the reasons that persuaded the Pope to involve himself in the Irish affairs. He appointed Cardinal Mariano Rampolla del Tindaro as Secretary of State to manage the Irish situation. Cardinal Rampolla sent monsignor Ignazio Persico to Ireland as Apostolic Delegate, a sort of papal commissioner investigating on the situation. He confirmed many of the British charges against Nationalism, but underlined that the situation was very difficult. Persico also advised the Secretary of State against any action without the Irish episcopate approval. Anyway, the Pope and Rampolla preferred to act without the Irish bishops, and insisted on an intervention from the Congregation of the Holy Office. The latter is the supreme court of the Catholic Church in matter of faith and morality. It in 1888 the Plan of Campaign and Boycotting were condemned as immoral, and they were forbidden to every Catholic and especially to the clergy. This verdict was very unpopular in Ireland, and caused tension between the Irish episcopate and the Holy See. This tension ended when was the Irish political situation changed. In 1890 Parnell's relationship with a married woman was discovered. That was a great scandal deeply upsetting Ireland. When, after this scandal, the Irish nationalist party split the Irish clergy, with the Pope's approval, supported those who abandoned Parnell. After some months Parnell died and a stage of the Irish nationalism came to an end. The relationship between Parnellism and the Catholic Church is being studied by some British historians like Emmet Larkin, Ambrose Macaulay, and Christopher J. Woods. But this topic is still unknown in Italy, although it involved many Italians like the Pope, Cardinal Rampolla, monsignor Persico and despite the fact it concerned many Italian documents. I hope, with my thesis, to make known this topic also in Italy, by looking to the Irish situation from a 'Roman' prospective.

It gives me great pleasure to accept the invitation to address this conference on "Meeting the Challenges of Cultural Diversity in the Irish Healthcare Sector" which is being organised by the Irish Health Services Management Institute in partnership with the National Consultative Committee on Racism and Interculturalism. The conference provides an important opportunity to develop our knowledge and understanding of the issues surrounding cultural diversity in the health sector from the twin perspectives of patients and staff. Cultural diversity has over recent years become an increasingly visible aspect of Irish society bringing with it both opportunities and challenges. It holds out great possibilities for the enrichment of all who live in Ireland but it also challenges us to adapt creatively to the changes required to realise this potential and to ensure that the experience is a positive one for all concerned but particularly for those in the minority ethnic groups. In the last number of years in particular, the focus has tended to be on people coming to this country either as refugees, asylum seekers or economic migrants. Government figures estimate that as many as 340,000 immigrants are expected in the next six years. However ethnic and cultural diversity are not new phenomena in Ireland. Travellers have a long history as an indigenous minority group in Ireland with a strong culture and identity of their own. The changing experience and dynamics of their relationship with the wider society and its institutions over time can, I think, provide some valuable lessons for us as we seek to address the more numerous and complex issues of cultural diversity which have arisen for us in the last decade. Turning more specifically to the health sector which is the focus of this conference, culture and identity have particular relevance to health service policy and provision in that The first requirement is that we in the health service acknowledge cultural diversity and the differences in behaviours and in the less obvious areas of values and beliefs that this often implies. Only by acknowledging these differences in a respectful way and informing ourselves of them can we address them. Our equality legislation – The Employment Equality Act, 1998 and the Equal Status Act, 2000 – prohibits discrimination on nine grounds including race and membership of the Traveller community. The Equal Status Act prohibits discrimination on an individual basis in relation to the nine grounds while for groups it provides for the promotion of equality of opportunity. The Act applies to the provision of services including health services. I will speak first about cultural diversity in relation to the patient. In this respect it is worth mentioning that the recognition of cultural diversity and appropriate responses to it were issues which were strongly emphasised in the public consultation process which we held earlier this year in the context of developing National Anti-Poverty targets for the health sector and also our new national health strategy. Awareness and sensitivity training for staff is a key requirement for adapting to a culturally diverse patient population. The focus of this training should be the development of the knowledge and skills to provide services sensitive to cultural diversity. Such training can often be most effectively delivered in partnership with members of the minority groups themselves. I am aware that the Traveller community, for example, is involved in in-service training for health care workers. I am also aware that the National Consultative Committee on Racism and Interculturalism has been involved in training with the Eastern Regional Health Authority. We need to have more such initiatives. A step beyond the sensitivity training for existing staff is the training of members of the minority communities themselves as workers in our health services. Again the Traveller community has set an example in this area with its Primary Health Care Project for Travellers. The Primary Health Care for Travellers Project was established in 1994 as a joint partnership initiative with the Eastern Health Board and Pavee Point, with ongoing technical assistance being provided from the Department of Community Health and General Practice, Trinity College, Dublin. This project was the first of its kind in the country and has facilitated The project included a training course which concentrated on skills development, capacity building and the empowerment of Travellers. This confidence and skill allowed the Community Health Workers to go out and conduct a baseline survey to identify and articulate Travellers' health needs. This was the first time that Travellers were involved in this process; in the past their needs were assumed. The results of the survey were fed back to the community and they prioritised their needs and suggested changes to the health services which would facilitate their access and utilisation. Ongoing monitoring and data collection demonstrates a big improvement in levels of satisfaction and uptake and ulitisation of health services by Travellers in the pilot area. This Primary Health Care for Travellers initiative is being replicated in three other areas around the country and funding has been approved for a further 9 new projects. This pilot project was the recipient of a WHO 50th anniversary commemorative award in 1998. The project is developing as a model of good practice which could inspire further initiatives of this type for other minority groups. Access to information has been identified in numerous consultative processes as a key factor in enabling people to take a proactive approach to managing their own health and that of their families and in facilitating their access to health services. Honouring our commitment to equity in these areas requires that information is provided in culturally appropriate formats. The National Health Promotion Strategy 2000-2005, for example, recognises that there exists within our society many groups with different requirements which need to be identified and accommodated when planning and implementing health promotion interventions. These groups include Travellers, refugees and asylum seekers, people with intellectual, physical or sensory disability and the gay and lesbian community. The Strategy acknowledges the challenge involved in being sensitive to the potential differences in patterns of poor health among these different groups. The Strategic aim is to promote the physical, mental and social well-being of individuals from these groups. The objective of the Strategy on these issues are: While our long term aim may be to mainstream responses so that our health services is truly multicultural, we must recognise the need at this point in time for very specific focused responses particularly for groups with poor health status such as Travellers and also for refugees and asylum seekers. In the case of refugees and asylum seekers examples of targeted services are screening for communicable diseases – offered on a voluntary basis – and psychological support services for those who have suffered trauma before coming here. The two approaches of targeting and mainstreaming are not mutually exclusive. A combination of both is required at this point in time but the balance between them must be kept under constant review in the light of changing needs. A major requirement if we are to meet the challenge of cultural diversity is an appropriate data and research base. I think it is important that we build up our information and research data base in partnership with the minority groups themselves. We must establish what the health needs of diverse groups are; we must monitor uptake of services and how well we are responding to needs and we must monitor outcomes and health status. We must also examine the impact of the policies in other sectors on the health of minority groups. The National Health Information Strategy, currently being developed, and the recently published National Strategy for Health Research – Making Knowledge Work for Health provide important frameworks within which we can improve our data and research base. A culturally diverse health sector workforce – challenges and opportunities The Irish health service can benefit greatly from successful international recruitment. There has been a strong non-national representation amongst the medical profession for more than 30 years. More recently there have been significant increases in other categories of health service workers from overseas. The Department recognises the enormous value that overseas recruitment brings over a wide range of services and supports the development of effective and appropriate recruitment strategies in partnership with health service employers. These changes have made cultural diversity an important issue for all health service organisations. Diversity in the workplace is primarily about creating a culture that seeks, respects, values and harnesses difference. This includes all the differences that when added together make each person unique. So instead of the focus being on particular groups, diversity is about all of us. Change is not about helping "them" to join "us" but about critically looking at "us" and rooting out all aspects of our culture that inappropriately exclude people and prevent us from being inclusive in the way we relate to employees, potential employees and clients of the health service. International recruitment benefits consumers, Irish employees and the overseas personnel alike. Regardless of whether they are employed by the health service, members of minority groups will be clients of our service and consequently we need to be flexible in order to accommodate different cultural needs. For staff, we recognise that coming from other cultures can be a difficult transition. Consequently health service employers have made strong efforts to assist them during this period. Many organisations provide induction courses, religious facilities (such as prayer rooms) and help in finding suitable accommodation. The Health Service Employers Agency (HSEA) is developing an equal opportunities/diversity strategy and action plans as well as training programmes to support their implementation, to ensure that all health service employment policies and practices promote the equality/diversity agenda to continue the development of a culturally diverse health service. The management of this new environment is extremely important for the health service as it offers an opportunity to go beyond set legal requirements and to strive for an acceptance and nurturing of cultural differences. Workforce cultural diversity affords us the opportunity to learn from the working practices and perspectives of others by allowing personnel to present their ideas and experience through teamwork, partnership structures and other appropriate fora, leading to further improvement in the services we provide. It is important to ensure that both personnel units and line managers communicate directly with their staff and demonstrate by their actions that they intend to create an inclusive work place which doesnÃ'´t demand that minority staff fit. Contented, valued employees who feel that there is a place for them in the organisation will deliver a high quality health service. Your conference here today has two laudable aims – to heighten awareness and assist health care staff to work effectively with their colleagues from different cultural backgrounds and to gain a greater understanding of the diverse needs of patients from minority ethnic backgrounds. There is a synergy in these aims and in the tasks to which they give rise in the management of our health service. The creative adaptations required for one have the potential to feed into the other. I would like to commend both organisations which are hosting this conference for their initiative in making this event happen, particularly at this time – Racism in the Workplace Week. I look forward very much to hearing the outcome of your deliberations. Thank you.