Suchergebnisse

Issue 47.6 of the Review for Religious, November/December 1988. ; Communal Spirituai ~Cons01ation The Blessing of ~OId Age . . .= =,.~ ;. ::. -. : ~ - = :"~ i~',~,~ . Love and !~Apostolate Volume 47 Number 6 Nov./Dec. 1988 REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The edito-rial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO. 63108-3393. REWEW FOR RELiGiOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. ©1988 by REVIEW FOR RELIGIOUS. Single copies $3.00. Subscriptions: U.S.A. $12.00 a year; $22.00 for two years. Other countries: for surface mail, add $5.00 per year; for airmail, add $20.00 per year. For subscription orders or change of address, write: REVIEW FOR RELIGIOUS; P.O. Box 6070; Duluth, MN 55806. Philip C. Fischer, S.J. Dolores Greeley, R.S.M. 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Consciousness Examen: Becoming God's Heart for the World George A. Aschenbrenner, S.J. Father Aschenbrenn~r, well known to almost all of our readers, returns to our pages,. His article was first published in the April-June 1988 special edition of Prayer and Service (Rome). He is the director of the Spiritual-formation program at North Ameri-can College; 00120 Vatican City State; Europe. To live contemplativeiy. Ind~ed', ~o become Whom we contempl.at~: this is the invi~gorating experience, the hallmark enterprise and adventure that human existence is all about that for which every human heart is long-ing. The magnetic appeal of~tl~e wholly beloved invites our hearts to a transformation which is never e~isy. But it is so intimately renewing as to be almost irresistible. It is the very heart 9f love. Lovers in their mu~- tual ~0ntemplation are not always explicitly aware of this process of self-transformation into which the~y ~are being swept up. But c,ertain claalleng'- ing momen, ts can starkly reveal the risky loss of self that is involved. And yet the very attractiveness of the beloved provides conviction and moti-vation t6 embrace this risk. in that magnetic moment, love seems an op-portunity not to be m'isse'd. B/at love's opportunity "and risk are also costly--and lovers finally know this. Indeed, the cost involved in the con-templation of lovers strikes to the profound level of self, id.entity. But cost what it may, the belove.d~s attractiveness lures the lover on to surpris-ingly new depths. The beloved in our reflection here is Christ Jesus, our God and Lord, our Brother and, finally, all our sisters and brothers, especially the most suffering ones across all time and space (see Mt 25:31-46). And contem-plative transformation into .this beloved is the fundamental process .in-volved in, indeed it is, devotion to the Sacred Heart of Jesus Christ. It 801 [102 / Review for Religious, November-December 1988 is also the process with which examination of conscience is concerned. And there we have at once the premise and the product of this reflec-tion. Both devotion to the Sacred Heart and examination of conscience have a long history in the Ignatian tradition. But they have rarely, if ever, been viewed in relationship to each other. In this article I will try to show how regular examination of conscience facilitates a transforming expe-rience of one's own heart into the beloved of one's heart, the Sacred Heart of God in Jesus Christ. After a brief summary of the contempo-rary renewed understanding of the examen, I will make use especially of some of the graces prayed for in the First Week Of the Spiritual Exer-cises, in order to describe the continuing conversion involved in a regu-lar practice of examen. Finally, in support of the claim that the examen can convert our hearts into devotion to the Sacred Heart of God, I will describe a little of the apostolic power~ the ardent love and thirst for jus-tice, of such a growing and ongoing conversion. Ongoing: for we are never done with love. In recent years there have been attempts, both within the Jesuit heri-tage and within the whole Church, to renew the understanding and prac-tice of examination of conscience and of devotion to the Sacred Heart. Examination of conscienc~ is now more of(en called consciousness ex-amen or awareness examen. ~ In its renewed form the examen continues to bless and sensitize the hearts of many busy believers to the loving pres-ence of God in all of daily life. And while much work has been done in developing a contemporary theological understanding of devotion to the Sacred Heart,2 perhaps the a~tual practice of the devotion is not so widespread as that of consciousness examen, or at least is not widespread among those who frequently make use of consciousness examen. This article, finally, though its central point is to relate the two practices, is concerned more with the personal effects of regular examen than it is with the details of traditional or recent developments in devotion to the Sacred Heart. Renewed Understanding of Examen In the renewed understanding of the examen, two insights are key. First, a much more positive perspective has corrected a past view that often deteriorated into an overly negative, moralistic misunderstanding. Rather than highlighting the bad actions of a day, the examen gives pri-mary concern to what is primary: God's revelation, a steadfast love in Christ Jesus always inviting and invigorating our consciousness. Formal examen sensitizes our hearts to the presence of this love in the ordinary Becoming God's Heart / 803 details of every day. Whenever this love is recognized and responded to, our hearts simply must c9~me aliw~ with joy and gratitude. So gratitude is the major element in the actual time of examen-prayer, as it should also be in our daily lives of faith. And this gratefulness for the wonder of God's love stirs hearts to action. And so gratitude becomes the chief motive from which all ministry pours. As the examen begins to make our hearts more aware of God's .per-during Io.ve, we also begin to recognize flow often and how easily we can b~ oblivious to that love, or how subtly, yet quite stubbornly, we can refuse response to love. This realization, when faced honestly and not rationalized away, can, whether rudely or quietly, awaken our hearts with healthy guilt, with sorrow and repentance. As this article will de-velop later, this, experience of guilt and sorrow is anything but pleasant; yet, as an experience of God's love, it does purify us, it does transform us. And the effect of that can only be a bolder, freer, more wide-ranging apostolic service. Mature faith and discipleship cannot happen without this painful transformation in the humiliating experience of guilt and sorrow. As the repentant sinner encounters God's forgiveness in Je-sus, sorrow is transformed into hopeful, vigorous gratitude--and a burn-ing zeal to serve God's loving justice in our world. In this way, thanks-giving-- the central driving force in the heart of any mature disciple of Jesus Christ--dominates the dailyexamen and fuels its impulse toward loving action. A second insight that renews our understanding.of the examen is the importance of the informal examen, as distinguished from, though obvi-ously not unrelated to, the formal examen.3 The formal examen is a spe, cific time and style of prayer:. In a previous article I described the five traditional elements of such prayer.4 Never meant as an end in itself, this formal practice of examen should gradually .spill over and infiltrate it-self, as a special faith,sensitivity, into a person's daily ,life. And so we come upon the informal examen:a way of living. The informal examen is more a matter of who we.are and who we are becoming, whereas the formal examen is a specifid prayer we regularly practice. Thus a .regular practice of examen can lead to that self-transformation which make pos-sible a genuine faith-sensitivity of heart, a dynamic connaturality with the Beloved, which we are calling here informal examen. This dynamic development of formal examen into informal, into a pervasive faith-sensitivity of heart, is crucial--crucial both to a proper understanding of examen itself and to its role in the human heart's deeply desired experi-ence of love: our becoming whom we contemplate. Review for Religious, November-December 1988 Daily Conversion in Faith Jesus' ministry erupts publicly among the peopl(-inoa great sense of urgency: a wholly new revelation of God's love and the need for reform of mind and heart, if One is to recognize and respond~to that love. It is so clear at the beginning of Mark and in the synagogue-scene of chapter four in Luke. This radical personal conversion of faith is often described in the Scriptures as a matter of repentance. As a conx~ersion that will cost a whole lifetime, 'it continually involves the risking and sacrificing of a temptingly attractive but false, illusory self while radically true and ra-diantly new creation is born in a person's daily response to the quiet ur-genc~ of God's love. But no experience of merely passing excitement will suffice for this. Nor ~can such repentance and radical change of outlook ever be re-duced simply~ tb our own planning and control. A strategy of clear-sighted tactics and of fierce determination will always prove futile all by itself. In fact, if not properly motivated and accompanied by grace, it can actually corrupt the very adventure of faith into something"unwhole-some and unholy. With0ut,a genuin(rexperience of the wonder of God's love, the Gospel call, the call by grace and favor to radical change, can-not be heard, and healthy repentance cannot happen.5 It is the attractive beauty and power of God's love which reveals the inadequacy and sin-fulness of our condition and unlooseris in our hearts a desire to be much more than what we now may be. It is in this way that the w~onder of God's love reveals our sinfulness. And this profound truth, so capable of being misunderstoOd, is always the bedrock of mature spiritual life. God alone sees our sinfulness most clearly for what it truly is: a choice against love. And it is this God who calls us to intimacy in the beautiful revelation of Jesus come among us as forgiveness. Every detail of Je-sus' life, most especially his dramatic experience on Calvary, stretches and stirs 6ur hearts in hope for a new creation, a new life, a whole new self. But repentance, with its'purifying pain and.suffering, is the only way to this urgently longed-for newness. ¯ ~An ,honest repentant.acknowledgment of sinfulness.in the face of such love is neither'obxiious nor easy, because it cuts Our consciousness in humiliation. 'The guilt and shame and the embarrassment that come in the wake of such~an acknowledgment sting and. singe our conscious-ness. In the presence of such love, they make our spirits blush. The pain and hurt will, most often ,~" and quite spontaneouslyl make us wary and seel~ to activate d~fense mechanisms such'~ as the rationalizations of de-nial and the distractions,~not of joy, but of pleasure. These are moments Becoming God's Heart / 805 for careful discernment in the life of any believer, For the humiliating pain of acknowledged sin, as intended here, is not the result of some overly scrupulous conscience. Nor is it the unhealthy guilt of self-hatred. Rather it is the purifying consolation--not desolation, but con-solation~ however scouring--the consoling experience of God calling us to greater love and life and faith. Despite the pain, therefore, this repen-tant blush of heart is a grace not to be rejected. It is essential to any ma-ture faith, to any measured zeal for God's world, to any discipleship that hopes.to brave the road's full distance. The guilt that introduces our embarrassed, repentant response to God'.s great, tender love requires a brief description here. Much past ex-p. eoence of unhealthy guilt has understandably provoked the over-reaction against, even to the l~oint of a dangerous disregar.d, of, ~all guilt as if all guilt were unhealthy. Though unhealthy guilt can surely plague and disi~eart~n.us, yet there is a guilt born of God. A'nd it ~;tings. But for the lover, it also signals the Beloved's presence, a very active pres-ence, a redemptive consciousness, inoviting great~er intimacy in faith with God. Urihealthy guilt is always anxious, wo~:rie~ aboiat self, in excessive fear of punishment, preoccupied with failure, at tim6s verging on despair in the face of some unrealistic pe~rfectionism. But healthy, consoling guilt is always the result of an interpersonal Iov,e .relationship. And it focuses the heart beyond the self, on the Beloved, in painful so~:row for the wound one's lack of love has caused. Healthy .guilt does not despair, nor does it disrupt the deepest peace of the soul. The reason for this is that healthy guilt is always intimately and very positively related to encoun-ter, a repentant sinner's encounter with God's forgiveness revealed and available now in a crucified Son's intransigent love. In the Dying, a New Life But in the tense struggle'of this inner guilt, shame, and sorrow, we usually become aware of the risk and high stakes involved. A self, or some aspect of a self with which we have been enamored, perhaps for a long time, must be let go of, Something must die if the new is to be born. It is a mortifying experience, but, as it is not a mortification sim-ply of our own making, neither can the outcome of it be clearly grasped in advance, It is a moment of perceived high risk. And the helplessness of such a moment, when we are on the verge of letting go of what used to be and are. not yet in possession of what will be, can profoundly daunt and agitate our spirit. Furthermore, it is in no way simply our own power and ingenuity that will create a different future. In the helpless and sor-rowful awareness of our sinfulness, it is only an 'act of trusting abandon- Review for Religious, November-December 1988 ment of self, sometimes done in the dark aloneness of faith, that will al-low the Beloved to gift us with God's holiness, our only true human fu-ture. A process of conversion that has begun in love leads now to even greater love as a beloved God, in that faithful promise which is the risen Jesus, defies all darkness and rejects absurdity and pain as the final word, whether about this world or the next. The heart of God revealed in"Jesus excites our hearts with the invi-tation to a new and brighter future. But only a heart scoured clean in the humiliation of repentance can respond to that invitatiofi. The issue is as profound as self-transformation and as hopeful as a wholly new c?eation. But without a mortified, response to God's loving invitation and without a risky letting go of self, such a future remains simply tantalizing, cheap grace, illusion. The forgiving love of God ~brings th~ process of repentance to a con-clusion o~ lively gratitude, profound joy, and enthusiastic zeal for min-istry. The sorrow of a forgiven sinner is not depressing, however pain-fully purifying. Neither is this sorrow obliterated by the joyous gratitude and zeal for servic~ that realized forgiveness brings. Rather, the humility of a saved sinner, while not destructively focused on the past, neve'r sim-ply forgets the sorrowful memory of forgiven sin. One cannot help but wonder whether Peter in the maturi~ty of his joy, during his after-breakfast walk with the risen Jesus, did not once again find his eyes well up with tears as three awkward questions burned his soul with his own lonely truth, but burned it precisely for the sake of fidelity, the journey in companionship, and, yes, for the great holiness of Peter that lay ahead (Jn 21:15-19). The new self created in God's fo¢giveness is always strongly char-acterized by a profound, joyful thanksgiving for a deed neither deserved nor capable of accomplishment on one's own. This deed of forgiveness and the hope of a new and better future resonate strongly in the repen-tarot sinner's heart, now riveted on the challenging beauty of God's for-giving love, found fleshed forever in Jesus on the cross. And so the whole dynamic of the First Week of the Spiritual Exercises propels a per-son to confrontation, to enlightenment and encouragement before this pas-sionate experience of Jesus on Calvary. Having taken upon himself the sins of all, this Son, anguished in an olive grove over the agonizing pros-pect of a humiliating death, is able to renew that trusting abandonment of self which allows himoto find once again, as always, not previous to, but in the very abandonment of dying, his dear Father. And his beloyed Father blesses this anguished abandonment with a future of absolute full- Becoming God's Heart ness in resurrection. In the face of such enlivening abandonment on Je-sus' part, we can find the graceful encouragement needed for that sur-render of self which repentance always demands. It is at this moment that the graces of fidelity and perseverance take root in the forgiven sinner's experience. And so Jesus' death into the fu-ture of resurrection stands faithfully, for all ages, as God's forgiveness. It gives graceful encouragement to all repentant sinners in this risky and humiliating process of self-transformation. The persevering faithfulness of this new creation, this new heart, will always depend on how pro-foundly, how pervasively transformed the repentant sinner is in the en-counter with God's Word of forgiveness. As we gaze on God's forgiveness in Jesus crucified, besides a lively gratitude and profound joy, our heart knows the expansiveness of a great desire for God in Jesus--an apostolic desire to give ourselves as Jesus did in the ministry of God's forgiving justice. This desire at the end of the First Week continues to expand as the attractiveness of God's love in Jesus is revealed through the remaining weeks of the Exercises. God's Spirit and kingdom revealed so compellingly in Jesus become our whole-hearted desire. To live in daily imitation of Jesus, to serve as an apostle in whatever way God desires, becomes the very energy of our hearts. And yet, as the experience continues, this desire can stretch our hearts still further: we may be so transformed, we may, in such transformation, be so intimately identified with Jesus, that we become and, in the thor-oughly real way the mysticism of baptism and Eucharist accomplish in us, we may be Jesus in and for our world. And so ttie joyous thanksgiv-ing of a forgiven sinner, so much more than .a mere devotional satisfac-tion, sets our hearts afire with such desire for new identity in Christ Je-sus that we become mystical activists, heralds everywhere of the good news of God's transforming forgiveness. This reflection offers the view that consciousness examen may play a role of special importance in facilitating such a process of radical con-version. The profundity and pervasiveness of the transformation spoken of will depend in large measure on a regular practice of examen. And rather than putting a clear conclusion to the process of radical conver-sion, the Exercises provide enlightening direction for the further and con-tinual deepening of desire for this daily identification with Jesus. For this reason, as the formal Exercises conclude and move to become daily life, we are always left with an even greater need than before for regular ex-amen, that we may continue the daily discernment of God's love con-verting us steadily into Christ Jesus our Lord. Review for Religious, November-December 1988 Goal of Examen: Devotion to the Sacred Heart of God ,in Jesus Long after the retreat experience of the Exercises is finished, regu-lar examen keeps our heart sensitive and responsive to the attractiveness of the Sacred Heart of God: ifi Jesus.As we have already seen, thanks-giving and sorrow are the two chief affections in faith of the examen-- and the sorrow itself, as we~have also seen, finds its fulfillment in thanks-giving.~ And so it is in. and through its term of thanksgiving that regular cxamen mediates our conversion and growth into Christ Jesus. Through the basic thrust of the ex.amcn, each believer becomes a concrete embodi, merit here and now of the Sacred Heart of God in Jesus. Consciousness examen, therefore, by facilitating the transformation whereby.a serious believer and disciple becomes devoted to the Sacred Heart,is profoundly related tothat same,,devotion.For in this sens~e of the word, devotion re-fers to the fundamental shape and orientation of a believing heart to the Heart of God in Christ Jesus. And this sense of devotion cuts far be-neath-- it does not necessarily deny but rather must root--any specific, traditional devotional details and practices. .~o ¯ The transformation of self whereby our hearts radically become de-votion to the Sacred Heart accomplishes some perceptible results in our lives. Growing integrity of heart, wholeheartedness, Ignatian magnanim-ity gradually centers, unites, and identifies our whole person and pres-ence in the world. A white inner stillness, fanned to burning flame in God's own creative love, radiates an. energy bf, recollection~a collect= edness--that can meld our often fragmentary faith into the Strong, live organism of a life decisively for God. Such wholeheartedness first gives enlightenment, then courage, to-wards a fundamental desire and choice in the direction of the "heav-enly" things of consolation and away from the "earthly" things of deso-lation. These desolate "earthly" things live in our flesh as the seven capi-tal, selfish impulses toward sin that the Christian tradition ~has known so well for centuries; whereas the "heavenly" things of God's consoling love are the opposite impulses which also live in our consciousness where the Spirit of Jesus invites and breathes their confirmation, their development in us, as virtues, as the very shape of our .heart. In the in-terweaving complexity and tangle of our daily consciousness, we dis-cover that the tempting experience of these capital impulses to sin is pre-cisely the battlefield upon which the fidelity of our commitment and de-votion to the virtuous heart of God. in Christ is tested and strengthened. And so it is usually by standing strong against the tempting intensity of lust that the virtue of chastity grows. It is by decisively acknowledging Becoming God's Heart .and carefully standing against the violence of desolate rage that the ten-sile strength of nonviolent gentleness is forged. And so of all the per, sonal and community motions of spirit that impel us towards or away from the justice of the Reign of God. The examen is.daily involvement in this process of transforming the impulsive desolations of our conscious-ness into the deep, consoling devotion and virtue of God's Sacred Heart. Once again, as described earlier in this article, we notice that it is pre-cisely in the dying that the new is born.And what is newly born through these mortifying struggles on the inner battlefield of our heart--the heart of each of us and the communal, societal heart of each group, each so-cial structure--always affects apostolic presence in the world, always af-fects decisively actions for or against God's justice as revealed in the lov-ing Heart of Jesus. Fifially, this conversion into the Sacred Heart of God in Jesus, this process of our becoming devotion to the Sacred Heart, does not displace offr weakness ~vith an arrogant sense of ~Sur own stren~gth. No~, just the o'ppo~site! Maturity in faith is always growth t0 grateful realization both of our weakness and of our dependence on God's love for everything. A steadfast belief in God's love does not r.eplace human weakness. Rather, it helps us patiently to wait upon the Lord and recognize arid cele-brate God's love bringing strength into our weakness. For God's power is at its best in our weakness (se.e 2 Co 12:7-10). It is a power that is needed, for becoming whom we contemplate takes courage, even as it brings energy for it. It is high adventure, with a promised wage of per-secution, to enter and be taken up into the affectivity of Jesus, God's coun-tercultural heart for the world. Consciousness examen, then, is not a way to greater, self-reliant strength. But as its daily practice transforms us into the Sacred Heart, we may become whom we contemplate and so stand in this world as liv-ing witnesses, agents of love, inviting others into God's Heart in Christ Jesus: "Come to me, all you who are weary and over-burdened, and I will give you rest! Put on my yoke and learn from me. For I am gentle and humble in heart and you will find rest for your souls, for my yoke is easy and my burden is light"(Mt 11:28-30). And one more time we listen to the Beloved, becoming whom we contemplate: "This text is being fulfilled, today, even as you listen . . . 'The spirit of the Lord has been given to me, for he has anointed me. He has sent me to bring the good news to the poor, to proclaim liberty to captives and to the blind new sight, to set the downtrodden free, to proclaim the Lord's year of favor' " (Lk 4:16-21). I~10 / Review for Religious, November-December 1988 Through a companionship with Jesus made intimate and tender, strong and apostolically peremptory, through days and years of fidelity to the examen of consciousness, and through the dynamic energy con-tinually released in the experience of forgiven sinfulness, we may come to the apostolic gift which the fidelity of the friends of God can know. In becoming whom we contemplate, we may devoutly, reverently, boldly, and with his thirst for justice become, each of us and together, in the Holy Spirit, God's own heart for the world. NOTES t George Aschenbrenner, S.J., "Consciousness Examen," R~.v~Ew ~oR REt.IG~ot~s 3 I (1972): 14-21. See also the lengthy, very helpful article of David Keith Townsend, S.J., "The Examen Re-Examined," CIS 18, 2 (1987): 11-64. 2 Annice Callahan, R.S.C.J., Karl Rahner's Spirituality of the Pierced Heart: A Re-interpretation of Devotion to the ~a~'red Heart (New York: University Press of Amer-ica, 1985). This book contains references to the essential texts of Rahner on this sub-ject. 3 George Aschenbrenner, S.J., "A Check on Our Availability: The Examen," Rw~w ~oR RE~.~o~ot~s 39 (1980): 321-324. '~ Art. cit., R~vl~.w ~oR R~.~G~ot~s 31 (1972): 14-21. 5 See my article "Forgiveness," Sisters Today 45 (1973): 185-192. Clustering Thomas More Page, C.F.X. Brother Thomas More has written for us before, most recently in our issue of March/ April 1986: "Centering Prayer: A Flight to Reality." He lives at Mission Santa Bar-bara; 2201 Laguna Street; Santa Barbara, California 93105. Three years ago our provincial asked if the members of the province would be willing to commit themselves to form prayer cluster gr.oups dur-ing th~ course of the coming.year. The clusters would be small, six to eight people, voluntary, and would pledge themselves to meet at least twice a year over a long weekend. The timing of the formation of these clusters was just right, for by this time in our history a spirit of trust had ,been developed among the brothers, largely as the result of several provincial gatherings which were organized along different lines from provincial chapters. Provincial chap-ters consisted of a number of elected delegates who deliberated in a for-mal and businesslike manner over a prepared agenda, generally using par-liamentary procedures or "processes" for handling this agenda. The "gatherings," on the other hand, were open to all members and were constructed around themes which were meant to evoke a personal and communal faith-response within the ambience of prayer, personal and communal, with emphasis on our commonality as brothers. Within this framework we related our struggles and successes, recalled our sinful and graceful history, and spent blocks of time in prayerful reflection. Along with appropriate communal prayers composed around the theme of the gatherings, there were carefully prepared liturgies. Some unexpected results came from these new ways of meeting. There was a power released in many that had a healing effect. The prov-ince had experienced a deep division that had a traumatic effect upon the 811 812 / Review for Religious, November-December 1988 members, leaving many wounds and a feeling of alienation, along with an unsettling disorientation. Then, also, there was a disturbing loss of identity. But here at these gatherings we were learning to speak a new language--that of faith speaking from lived experience. We spoke from the deepest levels of our lives. We spoke also of who we were. And we listened. In speaking and listening and praying we built up a new rela-tionship with one another andbegan the process of healing and more im-portantly, of refounding and celebrating our identity as brothers. With this healing and rediscovery, the level of trust rose proportionately. Also, an energizing power once more flowed through the province. Having thus rediscovered our identity within the healing and fraternal gatherings, we were ready for the proposal to take the next step of form.ing prayer clusters. The method used to form.the first experimental clusters, three in all, was simple, yet somewhat complicated. We were asked to jot down the names of those brothers with whom we would feel comfortable in such an intimate setting, along with the names of those with whom we would not feel comfortable. The provincial turned the names over to a brother-sociologist, who, after a long Struggle with the assignment, canoe up with three group'ings, ~,hich, ~after some further adjustments, were refined'. The members of the three groups were then asked to begin the process: Some brothers bypassed this process and began on their own. The group I was in has met three°times over the last year and a half. One person had volunteered to prepare th6 agenda for the first session; another, to find a suitable place where the f~icilities were such that they guaranteed the kind of atmosphere needed for this type of meeting. We had agreed that finances should not be an obstacle towards attendance and that, if anyone needed assistance, the group would come to his aid. To dat~, we have met in such diverse places as Loretto, Kentucky; St. Louis, Missouri; and Santa Barbara Mission, California. Our three ma-jor themes were: (.1) Make a review of your life. Isolate one'incident where you had to make a radical decision. How did you resolve it? (2) What has been your experience of God? How has your prayer life devel-oped over the years? (3) What significant things have happened to yot] since our last meeting? Relate an incident of injustice you have experi-enced. How did you handle it? Rather than further describing the mechanics of the prayer-cluster ex-perience, I prefer now to become more personal and isolate three major movements I saw take place. The most singular and overarching move-ment that tied the sessions together was what I would call spiritual inti- Clustering macy, which John Dunne describes as "the heart's desire." 'I had not expected that this would happen, and so it came as a surprise a grace. I was led into the most secret chambers of my brothers' minds and hearts--places that had hitherto been in darkness and inaccessible to oth-ers. To be drawn into a brother's faith experience; to walk with him as he tells me, in language uncluttered by grammatical rubrics, about his personal history--to be drawn into such an intimate circle was to become a witness to how his journey shaped, and molded him. It was to become a companion, a friend, a brother, who has been made aware and has made him aware of the sacredness of his history. He would no longer be alone to those to whom he had opened a clearing where the heart spoke without caution or~embarrassment. Released from the fenced area of private prayer and buried thoughts, each brother opened up the land, scape of his soul, where what was once unspoken, silent, became sto-ries that were, in the words of John Shea, "witnesses to grace, ~tutter-ing accounts, at times,,of,the God whose ways are unknown to us." And after each account, there was a zone of silence more reverent and expec-tant than the hushed, silence that follows upon the last plucked strings of Segovia's guitar. And thus it was that each brother, within the intimate circle of fra-ternal shari.ng, was able to speak without fear,about those things in his life he believed in, knowing that he could do this becau_se he had the sup~ port and trust of his listeners. This spiritual intimacy led to the second movement: a new sense of ideiatity. Each brother spoke in,what Robert Bella calls the "language of the heart," where one is caught up in the restless, flux of thought un-tethered by grammatical ,rubrics. When one heart speaks and another lis-tens, each is .drawn closer together in the bonds of fellowship. The ex-perience of spiritual intimacy made each ,brother feel he was participating in a fellowship in which his identity as a person and a brother was re-captured, maybe even rediscovered. When we were drawn into the feeling level of the brothers as they told their story, there was a shift that brought all the hearers into one com-mon community with common roots. What was experienced was the joy of belonging, with the discovery that "joy is deeper than agony" (Nietzsche). This kind of interchange is what J. A. Appleyard, S.J., would call "agonistic" in the "best sense of the word: it struggles to articulate primary experience, and in doing so it creates an intersUbjec-tive reality, sets relationships of cordialit~y and professionalism on a new basis of experienced faith." Through this deep experience of sharing 1~14 / Review for Religious, November-December 1988 their faith, the. brothers broke through the polite slogans by which they once related and placed their newly found relationship on a personal level where their faith journeys converged towards the two poles necessary for a humanly growth-producing state: a deep relationship with God and a deep feeling of brotherhood. This senSe of personal and communal identity, this joy of belong-ing, is not something entirely emotional. It is something more than that. Its merit is that it drew the group into the beguiling and dreaming air of what brotherhood can become, where brother relates to brother. As Bishop Tutu once wrote, "You blossom among those who keep affirm-ing." The third movement was the awareness on the part of the brothers that this experience of spiritual intimacy and the rediscovery of their iden-tity' as brothers was not done within a vacuum, but was fashioned from the agenda of the world from which they temporarily withdrew. If one listened closely to their stories, one became acutely conscious that the brothers came to the cluster to gain strength and support to become even more prayerful men of faith who want to'develop a spirituality for jus-tice and equality which is nonviolent, hopeful, courageous, and collabo-rative. They came from their deep involvement in such ministries as: chemical dependency; professional involvement in heavy ethical and medi-cal questions; inner-city and upper-level-income schools; directors of re-newal programs for clergy and religious; organizers of immigrants from Central America. Against this varied background, they spoke of their call and their efforts toward a radical commitment to be voices for the voice-less, prophets in today's Church and world. They spoke of how they might effectively be involved in the women's movement and how they could be brother to them in their struggles; of the issues and the injus-tices which cry out for their voice; of how they might clarify and articu-late a response to the needs of the Church and of society; of how they can speak out and act individually and collectively regarding specific in-justices they see within the Church; of.how they might be able to speak out about the clericalism within the Church and religious orders; of how they can instill in students values opposed to a consumer society and a vision of the universality of the human family. Clustering, then, has been for the brothers a powerful force for sustaining them.in their involvement in the issues paramount in our society and Church. Without this aware-ness, they realize, the clusters could become a cozy and self-~fulfilling affair, hardly any different from social gatherings or an evening of ca-maraderie. ., ~, Clustering What has been the effect of these clusters on the membership? The question is best answered by the provincial who initiated the effort. In a very recent letter, he wrote as follows: "It is clearly evident that the Lord has been blessing us in a particular way over these last years. Our numbers may be decreasing and most of us may be aging; still we are at a depth of commitment and a level of true fraternal sharing that I per-sonally had never experienced before in my years as a Xaverian. I have lived over forty years of very happy times--of real mutual fraternal as-sistance and good-natured camaraderie. However, it is, I believe, only in these later years that we have begun to share what is deepest in our lives, in our thoughts and feelings. It is only recently that we have be-gun to share what happens to us in our prayers, to open ourselves to each other at the depths of our intimate private prayer. The mutual understand-ing, encouragement, and joy that this. sharing has produced in us is evi-dent every time we gather together: it is vibrant, palpable, and promotes further joy. It is true spiritual happiness, a real spiritual consolation." The Sanctuary Lamp Amid the silence of the night the waxen sentinels do not their vigil keep but one lone beacon stirs the midnight air. The flame, so silent her voice yet so dauntless the strength gathered in the surgings of light defying darkness. How hidden the strain of solitude's demands to give with gentle grace life's unseen gift of gold while others bask in daylight's sweet caress. Barbara Ann Opfer 2027 Campbell, B-8 Sandusky, Ohio 44870 TheMirror in the Field Joseph A. Tetlow, S.J. . , Father Tetlow has worked in the religious formation of junior religious and of theol-ogy students. He is currently spiritual director to the cle~rgy of th, e Diocese of Aus-tin, facilitator of the spirituality program in the Central Texas Pastoral Centel, and tertian director of~the New Orleans Province of the Soc'iety 6f Jesus. He liveg at Xavier Hall; 907 Lydia Street; Austin, Texas 78702. Fvery literate American can rattle off the list of major flaws in the Ameri-can psyche: workaholism, negative self-image, inability to make com-mitments, perfectionism, and so on. We absorb the list from psycho-babble, but we do not accept that these flaw~':are mere personality quirks, "just the way we are." On the contrary, we have the vague but persis-tent sense that not being able not to work, or living continually down on self, or failing in seriously made commitments, and so on, represents some kind of moral or religious wrong. W6' do not, however, know the name of the wrong. I make an attempt here to name that wrong and to diagnose the spiri-tual sickness lurking under workaholism and the rest. Why do business-men who really trust God nonetheless work themselves into coronary care? Why do mature Christians feel that'their prayer is trivial because they do not focus on divine things the way a computer focuses on its data? How can a woman go through a long preparation, soberly take mar-riage vows, and walk away from her Spouse two years later? What would make holy old religious consider themselves worthless? I will contend, first, that a single, serious spiritual failing commonly underlies these spiritual sicknesses. The failing is that we do not believe in and attend to the passionate love of God continually creating each hu-man self. Very likely, many have not even made an adult commitment to a principal foundational truth of revelation: God continues at every mo- 816 The Mirror in the Field ment the Creator even of the free human self. I will argue, secondly, that we have honorable reasons for finding it hard to keep this truth in mind. I will list five. However, thirdly, even if our reasons are honorable, we suffer a good deal because of this unmindfulness. Specifically, we suffer a syn-drome of problems that constantly show 'up in spiritual direction and re-treats, beginning with the perfectionism, negative self-imaging, and workaholism already mentioned and including others. I will list another five that I have observed. These problems, I will insist, have specifically psychological moments, but when we escape our psychological suffer-ing from, say, negative self-imaging, we then face a specifically spiri-tual issue of appropriate self-love. It is the root spiritual problem I am interested in here. To analyze it, fourthly, I. will return to and expand on my first point. For I find the root of this whole range of problems in our refusal to accept God's crea-tive loving not in the abstract (we all give notional assent to God the Crea-tor every Sunday), but in the concrete. I mean that we reject God's cre-ating when we choose to dislike, hate, or repudiate the concrete gifts that I am given and .the whole gift that I am. This radical refusal strains or even breaks an appropriate relationship with the self and with God. Finally, I will suggest that in some measure the cure for all of these problems lies in a wholehearted, living yes to the concrete realities in my history, in my life, and in the self that emerges within them. Forgetting the Constantly Creating God. As children we answered the question "Who made me?" with the belief ~'God made me." Now adults, we need to know that the question cannot read who made, but who is making me. l~or we know that it is not the case that G~)d made me in an historical event done with and over. It is the case that God, who is at every moment Maker, keeps on making me. In the fullest sense, my Maker keeps~3n shaping me as a human per-son and as a self. As a child I imagihed that God creates the w,ay rain fills a. vessel" It rains. The rain fills the vessel. The rain stops. The vessel remains filled. So God made me and now I am. This is an infantile conviction we need to grow out of. If I choose adult belief, I must imagine that God creates the way the sun illumines a mirror standing in a field. The sun's light fills the mirror and the mirror shines back. Did the sun stop. shin-ing, the mirror would go blank; as long as the sun shines, the mirror it-self radiates, light. So, as long as God's creating love burns in me, I am coming to be: Did he stop loving me right now--per impossibile, we like Review for Religious, November-December 1988 to think--I would stop right now coming to be. I would go blank. Why go back over these simple truths? Most feel that, put this baldly, they are too obvious to need saying. Indeed they are obvious, so obvious that we let them fade from functional beliefs to mere formali-ties in our faith-life. For God is so faithful and steadfast that we simply and unreflectively take for granted, not only his love, but even more his creating. Indeed, when men and women turn to God today (as at the be-ginning of a retreat, or in the middle of a life crisis), we gladly accept our divine parent cherishing us and we find deep consolation.and mean-ing in the Lord of all things loving us personally. We are by no means so quick to know our God as our constantly acting, all-powerful creator. I do not mean that the indifferent and sinful among us forget God creating. My experience in spiritual direction and retreat-giving leads me to contend that even people who pray regularly live unmindful of God's actiTe creating. Many who make the thirty-day lgnatian Exercises learn at the beginning to bask in God's steadfast love for them, but never ac-quiesce in the principal foundational truth: that what God wants must pene-trate my whole life and my whole self simply because God the Origin keeps on as the First Maker even of the human self as I keep emerging. We have learned in recent decades to take comfort in the thought that I am not yet complete, not yet finished; but we limit the meaning of that to not being finished making my own self, not mindful of the Other who has not yet finished, either. Perhaps we are not mindful of God's making because we get con-founded by trying to figure out how God's freedom and my personal free-dom fit together. We do indeed face some tremendous Speculative diffi-culties in fitting together human and divine freedom, and some people may suffer spiritual problems because of their speculations. But I have only very rarely met the person who labors under a kind of Luciferian aloneness before God, strapped into spiritual inertia by metaphysical co-nundrums. Most commonly, people live unmindful of God creating for deeply personal and experiential reasons, rooted in our current perception of our self and in our appreciation (or lack of it) of our concrete, per-sonal gifts. Honorable Reasons We are not to believe, however, that we fail to live mindful of the passionately making God from dishonest anger or sinful defiance~ On the contrary, I believe that we fail for several honorable reasons. The first, I think, comes from the way we now perceive the self. John Donne has argued that in the twentieth century we think of the self The Mirror in the Field as a reality that each of us brings forth. I am producing, I am making, myself. Our conviction sh6ws up in the way we talk: I have to do my own thing. I gotta be me. I have to be true to myself. I want to be authen-tic. In earlier ages people perceived the self differently. For instance, when Mary said, "My soul magnifies the Lord," she was perceiving her "self" as the sum total of her human experience. When she said, "The Lord has done great things in me," she was not talking about her little life right then. She was talking about the entire range of her little life history, all of the beginning, middle, and end. When Jesus asked, "What would a man gain if he got the whole world and lost his self?" he was not making an obscure point about some mysterious essence; he was making an obvious point about the man's entire life, his whole his-tory, his full being. Everyone can understand the point that nothing could reward a man for trashing that. We do not think that way. When we talk about our self, we .are talk-ing about something much more circumscribed, and still in process. We feel engaged in that process in every one of our initiatives and responses. We sense that we are bringing forth who I am moment by moment out of our experience, out of our history. So where does God fit in? We find it much easier to think of God as the Maker of things that are finished, and the Maker of things of which I am not the maker. We find it diffi-cult to keep in touch with the God who keeps engaged in making my whole self. The second reason why we find it: hard to keep mindful of this pas-sionately creating Love in us comes out of our relatively new knowledge of depth psychology. We can easily believe, as any child might, that God once created a self whole and intact, on whom others subsequently wreaked havoc. But we find it hard to believe two things: that God could create a self hag-ridden by an unconscious full of horrors and an id ooz-ing unresolved conflicts. And then, that God could actively continue cre-ating a self that learns lusts, neuroses, compulsions, phobias, and addic-tions before it is intelligently free or while it must choose under ruinous constraints. Does God make the self that craves alcohol which destroys that self? In what way can God be responsible for a self compelled to break out in shingles instead of breaking out of an insufferable situation? How is any god involved in creating that self? How could God be creat-ing a lesbian whose unchosen, vehement sexual desires clash shatteringly with her own cherished conscience? Both speculatively and experien-tially, we have trouble finding God's creating love inside the post- 820 / Review for Religious, November-December 1988 Freudian human personality. Thirdly, I think that we find it hard t~ believe that God actively shapes the self because we are so aware of sin structured into our world and of our own introjection of those structured sins. Unavoidably in my society, I feel certain racial prejudices. I came to understand only as an adult how much I am driven b~ sexism. Again with my society, I am com-ing to comprehend the blindnesses of ageism. Ev.ery day, we Americans feel the weight of the world's wealth, which so inequitably divides hu-mankind. Thus, in vague but poignant ways, we feel responsible for struc-tured sin and guilty for our part in it; and yet we feel quite helpless to change things. Why would a good God be creating oa feckless, con-founded self like mine? Fourthly, we face this business of a negative self-image. I find this ugly self-disvaluing hard to define or describe, but great numbers of pop-psychology books suggest that it is very strong. In books like Theodore Isaac Rubin's Compassion and Self-Hate and M. Scott Peck's People of the Lie, psychiatrists contend that distrust and despising of the self poi-sons the American psyche the way radioactive wastes poison: AmeriCan watertables. And noting the tide of seminars on assertiveness and self-improvement and all the Esalen Institutes around, we are forced to con-clude that something is going on in the self-evaluation of postmodern hu-mankind, and it is not positive. We are all members of David Riesman's "lonely crowd." Just recently we celebrated an anniversary and listened again to "Sgt. Pepper's Lonely Hearts Club Band." We resonated again to the Beatles' famous line: "All the lonely people, where do they all come from?" Indeed; where do they come from? We find it hard to keep mindful that all these listless folk are the current achievement of a pas-sionately loving God. Fifthly and finally, our difficulties are intensified hourly by the ad-vertisers and taste-makers. They persuade us of the self that we "ought" to,be. During the 1930s, practitioners came to believe that advertising could go far beyond merely extolling the virtues of a product. They de-cided that real advertising should make people feel that we truly need what is being advertised, that we cannot hope to live as fulfilled persons unless we are supported by that product. Ever since, that is how adver-tising works~---and it really does work--teaching us to feel out of it, apart~ not fulfilled, without an infinite number of products and services. Since we are effectively made to feel the need of something new just about every week~ we ~.ever can come to feel that we really belong, are included, are coming to fulfillment. So where is the passionately loving The Mirror in the Field God who is said to be at the core of my--empty-feeling, craving-to-be-filled-- self? There are the five honorable reasons why we find it difficult to stay mindful of God creating us right now and to live attuned to the passion, ate love of God burning in our hearts. Of course, even~if theseoreasons are honorable, they do not make it impossible for us to be responsible for our relationships to our self and to our God. The Sin of Our Age And even if they are honorable reasons, we suffer on account of them. We might have good reason for runn~ing' a car off the road, and still fracture our skull. For these five fractured insight~ into the self give us a badly distorted vision of it and make it easy for us to suffer an inap-propriate self-lov6. That inappropriate self-love, I believe, is the root sin of our age and it produces the whole syndrome of spiritual problems that I will come to i'n the next set of paragraphs. We stand under the commandment "Love your neighbor as your-self." We are thereby under a spiritual obligatioh of ultimate conse-quence,~ since the Last Judgmerit will be made in terms of how well w~ have loved our neighbor. And yet we pay almost no attention to that as yourself and we do not know how to love ourselves well. We give our-selves to many fake wa'ys: self-indulgence in drugs and'sensuous living, the narcissisms of body-building and dieting and fashion, the willful search for the perfect mate, and so ow. But Christlike self-love, or wise and fully human self-love? We hardly ~omprehend what it is: : And yet the spiritual success of appropriate self-love has been de-scribed for us iri wh'ole shelves of books. Their distilled wisdom can be put this way: Appropriate self-love begins in approving and growing to like the divine good in myself--the gifts that I have and the gift that0I am. I approve of my gifts in the concrete, not in the abstract, so that I enjoy (as possible instances) my yen to bevice-president or my daily three-mile run or my .hit-and-miss spelling, and I like the self underly-ing all ttiat. I approve of my gifts in ~the actual contexts of my living, both time and place. In particular; I approve the concrete qualities about myself and realities in my life over which I never did have ~ say, which began and perhaps remain outside my personal, free control. So I might have to approve of having Hispanic parents or growing up in Chicago or being male. Every one of us begins appropriate self-love .with this yes. Martin Luther King did not choose to have a minister for a father, or to grow up in the tradition of American black preaching. Geraldine Ferraro did ~122 / Review for Religious, November-December 1988 not choose to be born a woman with a swift, articulate intelligence at a time when such a woman could be invited to enter public life. John F. Kennedy did not choose to be born Irish-American Catholic, of ambi-tious and effective parents. Each of these three faced a series of radical choices that added up to saying yes to their concrete gifts, Had King re-pudiated his tradition of preaching, he could have accomplished little. Had Ferraro feared her intelligence, she could not have made history. Had Kennedy ignored his parents, he might well have spent his life in a dinghy off Hyannis Port collecting sunburn. Certainly, he could not have been elected the first Catholic president. God creates and keeps creating each of us in this and that concre-teness, passionately loving us into this human limitation and that particu-lar share of his infinite self. Whai tasks fall to me, then? First of all, the task of loving myself. But if I love myself, then I love a concrete self, a self that God now creates and now loves into being as I am. Plainly, I cannot love what about me is unlovable--my sins and ugly failings. But neither can I allow my sins and failings to make me hate or even dis-like the self that commits them. (Parenthetically, within this discussion the distinction between love and like cannot separate what.is one thing, and covers a rotten lie.) For if I have learned anything at all from the Word of God, I have learned that God has chosen beforehand to love me, a sin-filled self. If I choose to despise and repudiate what God loves, do I not try to make myself better than God? To look at my own case, then, I had to approve of, appreciate, and grow to like an American born as the Great Depression began, of par-ents utterly impoverished by that cataclysm. I had to come to say yes to much else: male and first child; father a champion athlete and mother lu-minously religious; Southern boy and raised in New Orleans with its Mardi Gras mentality; Catholic and nephew of a Jesuit metaphysician. I had learned to hate "Japs" and to admire soldiers when only a child, and also to consider blacks lazy and Protestants strange. I grew in sex-ual orientation, too, before choosing, and in a hankering for books, in a home where mother and father remained lifelong lovers and all the adults were readers. Of course, I have made many choices that modify all that. But none of those choices was wise that did not begin where each of us must be-gin. First to say yes, I am a gift, and then to say yes in the concrete to each of the gifts that I am. Am I tall? Thank God I am tall. Am I short? That is my gift. If I am angry at standing short--at whom am I angry? Who keeps making me short? If I cannot believe that God wants me The Mirror in the Field / 823 short, then I have made my faith fall short, and I will have to believe in a mythical The Force or in Carl Sagan's demiurge, Chance. Again, am I very, very bright? Would I rather not be very, very bright, °and do I talk and act like a dolt to veil my brightness? Whom am I insulting then, but the One who keeps making me very, very bright? Tile most ba_sic truth emerges: In the most radical ways, I am not my own maker. I.~never was and am not now. We all know Isaiah 45:9: "Does the clay say to its fashioner, 'What are you making?' " But we tend to forget, deny, or repudiate the truth that we are still on the wheel and the Potter's hands are still shaping us. "Does the pot say to the pot-ter, 'You have no skill?' " Well, each of us, insofar as we do not say yes to the gifts that we have and are, are telling our Potter that he does not know what he is doing. We enact this repudiation in a number of ways, but we suffer one spiritual illness from the repudiation itself, no matter how we act it out. When any of us rejects God's passionate love, we diminish joy in our lives. Thomas Aquinas felt that anyone who rancorously repudiated God's concrete gifts in the self would lose all spiritual joy. For we do not make our joy; we find it. Joy is like the brilliance of the sun. I al-ways think of it as whet happens to a mirror when it faces towards the sun. SUddenly the sun's light fills the mirror and in instant consequences the mirror radiates abrilliance all around. In the same way, God's pas-sionate loving continually flows in us or we would not be, and the first consequence of saying yes to God's concrete gifting is radiant joy. How the Refusal Branches Out In this atmosphere of diminished joy, the radical failure or refusal to approve of my concrete gifts as comihg from God commonly gives rise to several gpiritual problems. How do I live if I do not feel that I have all that I need or really want? Or take a worse case: Suppose that I live afraid that I do not have the gifts I need, that I am spiritually in-adequate and just not "good enough." Or worst of all: Suppose that I am angry at life and~at God over concrete realities in my life. How would I show that? How would I live that out? I would suggest the following ways. Each way increases in intensity as a person goes from lack of trust in, to.fear of, and finally to disgust with his or her concrete gifts and self. First: laziness. Any of several causes may underlie a given person's laziness. But if people do not feel themselves worth much, or worthy of anything special, they might well act that out by doing little or nothing. Thus, if a high school girl acts lazy in algebra class, she almost certainly 824 / Review for Religious, November-December 1988 believes that, being a girl, she could learn little"about it. And the sin-cere and hard-working parish priest who never gets to the prayer he truly would like to make almost surely feels unequal to the'requirements of prayer or unfit to profit from it. Lazy people accomplish nothing because they try nothing; and they try nothing because they. live' with the sense of having no adequate or relevant resources within themselves. Not~ here that some might appreciate tli~eir own personal gifts but think little of the good things of the earth or"Of human artifice. Some, for instffnce, do not see gifts in food and housing. They have all they need and want, but they take it'all for graiited, implicitly, declaring it slight and unimportant. Conseque'ntly, they simply do not feel the hu-man weight of the hunger and homelessness all around them. They are simply lazy in these matters of justice, and that laziness roots deeply in their despising the good things of the e~arth. Second: ineffectualness. If la~zy people attempt nb~t~ing, ineffectual people attempt things but accomplish nothing. They do n6t trust their own gifts enough to create, to produce, to bring forth. I kne~, an artist onEe, a~ European. 'ffho brought all kinds of material into his studio but put nothing out of it. He fooled around wit~ a~t I~ut 'made. little or ~oth-iflg. As it turned out, I~E lived ineffectuhl because he feared that his gifts as an artist had unbreakable ties'to his sexual orientation. He feared that being a successful artist would n.e~essarily'elicit~plJblicly his hcimosexu-ality, which he fehred and hated. More accurately, he hated himself for having homosexual feelings. After he came to live easy and chastely within his sexual orientation, he began producing the art work o~f which he had all alpng been ~capable. And most of us know devout Christians who get on.e spiritual book after another from thei~ Spiritual Book Club and never~ get beyond a. few pages in any of them. Many people ~dopt this way.0f living out their inadequate se!~f-lov~ or their self-loathing ineffectualness who~cannot be on time, or get an article,finished, or per-forum their jobs the way their talents and .intelligence pl~ainly allow. ,Third: negative self-image. So many suffer this~that it;can reason-ably be called the most common, psychological suffering in our culture. Sometimes it see~s as though the whole population were seeking help tow~ard self-affirmation in institutes, workshops, and popular paperback books with titles like Be Your Own Best Friend. Psychologists are be-ginning to see the roots of most addic.tions and compulsions in self-hatred. ~ Note carefully, however, that this psychological problem can and probably does mask a spiritual problem. Once I have outgrown my in- The Mirror in the Field fantile self-distrust or my adolescent self-loathing, and have come to an adult self-possession and self-approval, I am then free in facing ,relig-ious and spiritu~il reality. Can I--who have found it so easy to feel down on myself--give active approval to my whole history, to the life I now lead, and to myself as God has been and continues to shape me? Thus the problem of a negative self-image transmutes from a psychological problem to a spiritual problem. What do I personally believe about God's creating me? DQ.I feel hope about myself and abgut humankind even in the rush~and torrent of our limitations ands failures? Do I .like the person. God is making me? Can I rejoice in the personalities who burrow into my.eg .o:--or do I insist on more "impr~essivei' friends? Can I approve of and rejoice in those persons whom God has given me to live with and work with? and in "the vast throng of. people" on earth? Probably all of us know some psychologically balanced people who deliberately choose to dislike¢ reject, or despise their history, life, and self. I know'one woman who periodically feels the need to denounce in Savage terms the dedicated women who taught her in grade school. We all know ~men who consider their (quite ordinary and honorable) jobs a degradation. Some see flaws, in the self and vaguely dislike the whole self as a consequen6e--flaws as trivial as fat'hips or shyness or a quick lip. A woman blurted out recently, "I hate myself when I do that." The "that" was a genuinely trivial failing, but she spoke a weighty truth: She does indeed hate herself, and regularly takes the occasion of trivial failing to reassert her hatred. Some even see strengths in the self and hate the strengths and, in them, ,the self. I remember one man feeling,bad about himself becausehe, could "only run three miles a day," and he had passed fifty. The. truth.is that a "negative~seif-image" is one dis, guise that we borrow from our culture in Order to mask our distrust or disapproval of how and what.God is.~.creating us. It is a commonplace'.among us that most of. us find it hard to acknowl-edge our virtues and our strengths. We ,also find it easy to get depressed by our failings. I often.suggest for a period of prayer at the beginning of a retreat the exercise of going over'personal gifts of every .kind, pre-cisely to say yes to God creating me. I find the vast majority of re-treatants unable to stay with this exercise. Why is this? Are these lapses of appropriate self-love mere, ly "psychological" in the sense,that they function less than consciously in the personality? I believe that they are more than that. I believe that they grow from an ongoing option or deci-sion: "I am not much. I am not very good. ! am a nothing." This fun-damental option fractures or even ruptures a person's relationship with Review for Religious, November-December 1988 the self and with the Maker.of the self. It is an offense against, the love of God concretely burning in myself. The option can actually become a repudiation of that creating love. I am afraid it did in'the life of a ex-seminarian who had tried all the drugs and all the sex, and who con-cluded several hours of sharing with the despairing remark, "God made me a piece of junk." Fourth: bitterness and rancor. Some prideful and arrogant people lash out bitterly and destructively when they cannot impose their will on events. But others who live bitter and rancorous lives see everything from the underside. On their tongues every taste of life is bitter; in their eyes every living scene unfolds under a shadow. They aggressively scan events and people for material to "bitch" about. ThEy seem to live to heap up more and more evidence that the'ir world and everyone in it are no good. One ex-priest, for instance, offered to the president of his uni-versity this odd praise about a just-completed.building: "Even I can find nothing to complain about." That man had known for decades that he lived a bitter life, and all he would do about it was to wear a mask of sardonic drollery over his emptiness. His friends all connived in his bit-terness, too, laughing at his lunges and unable to name what made him so rancorous. Yet it was plain: he gave himself to disgust at God's lov-ing creating---of his own artistic gifts, of his self, of the motley collec-tion of men and women around him. A recovering alcoholic, a woman whose children have grown and gone, has decided to live without drink, but has also decided to live feel-ing cheated and shortchanged by her disease. She is what Alcoholics Anonymous calls a "dry alcoholic." She bitterly protests'that she can-not take a drink as can nonalcholics. She demands to be able to take a casual drink and hates that she cannot. Her conversation--on whatever topic--roils with rancor. She certainly does not say yes to a self troub-led by her disease. She plainly repudiates that part of herself and dark-ens her whole life with her refusals. But who creates her alcoholic genes? Who makes a gift of each day she lives? Whom does she offend by re-fusing to rejoice in each of her living days-.'? The bitter and rancorous may seem to hate everyone around them, and may indeed do so, But as "char-ity begins at home," so does hatred. Fifth: workaholism. A lot of holy people work Ioiag, hard days out of sense that their own time is precious and their own gifts needed by God's people. They work in inner freedom. A lot of others fling them-selves into some special work because they truly love and exult in what they are doing. But very many people work and work and work and do The Mirror in the Field / 827 nothing else. They cannot not work. Their work makes up their life and their self. They do not have the freedom to take true leisure--to enjoy, as we say very accurately, themselves. The truth is that they do not en-joy their selves. They do even not approve of themselves, except a little bit when they are exhausting themselves at work. Henri Nouwen tells of a priest who would not, could not, take time in his day to be still and pray and who finally came to admit why: "I am afraid of what I will find in myself." Precisely. Real workaholics fear their selves. They keep producing and producingbecause they do not really believe they are worth anything apart from what they produce. One religious who had badly burned her-self out in twelve years of administration asked, "What am I trying to prove?" She was trying to prove what she did not need to prove, but only to accept: "You are precious in my eyes, and I love you" (see Is 54). The mere attempt to prove that I am worthy of God's creating love stands in direct opposition to acknowledging that his love comes first and humbly acceptipg it. Three other ways that we live out inadequate self-love show up often enough to merit mention, and several minor ways can just be listed. Sixth: perfectionism. Some of us continually place impossibly high goals for ourselves, which "proves" how much we think of ourselves. Then, as a matter of course, we fail toreach those goals, and that "proves" that we are not really what we like to think we are but in fact ~ire not worth much. For the perfectionist, nothing ordinary serves; he or she needs to aim only for the perfect. As an instance: A truly fat man in the.South decided that a man like himself, ought to look like a Califor-nia beach boy. So he.set out to diet by eating only one thousand calories a day, a caloric intake unlikely even for a scarecrow. Within seventy-two hours he found himself back to eating a thousand calories before noon, and, of course, to this day he lumbers around no less large. He does, however, feel more convinced than ever that he is weakwilled and worthless. Why cannot this man simply eat more rationally? Many rea-sons operate, perhaps; but one leadifig reason is that he cannot see him-self simply as a normally rational person. He demands that his mind have despotic sway over his whole self and particularly over his appetite for food. He demands that the physical shape that would emerge from the fat resemble--not an ordinary, regular-sized American male moving to the downside of middle age--but a bronze statue of Hercules by Phidias. He will be perfect! The tr.uth is that with that demand he covers a fear that he can have no kind of reasonable sway over his self and his appe- Review for Religious, November-December 1988 tites. He hides that self-deprecating belief under a cover of perfection-ism. A lot of good,'praying people do the same. One mature and experi-enced nun who ha~l pray~ faithfrilly for years could not shake the feel-ing that'her prayer was "not very good." Her prayer was fine, in my opinioh; what needed spiritual insight and God's gracing was her demand that she pray like Teresa of Avila. This woman had not really been will-ing to approve wholeheartedly her own way of praying, and that unwill-ingness by itself had kept her off center and vaguely unhappy for years. Seventh: lust for experience. We need to note first that~today Ameri-cans place, tremendous trust ih our own experiences and feel keen dis-trust of any "truth" not-arrived at experientially. Further, we can be per-suaded rather readily to try anything, from a drink' or a drug to a new kind of prayer. We tend to subscribe to the pseudomoral dictum that, ~if you are able to, then yowought to expei'ience everything. We :are all in some measure like the'New York woman in analysis who reported her exhaustion to her doctor--too much sex, drugs, dancing, eating,° not enough sleep. The doctor asked her why she' did it,~and the woman bolted up and blurted out, "You mean I don't have to do everything I want to do?" She was in analysis because she was not doing what she wanted to do, but.,what her social group made her feel she ought to want to do. She felt ~compelled to experience whatever the group moved into. 'That compulsivity and obsessiveness grows out of an empty~ center. She did not really know what she, herself, wanted todo in,the depths of her.self; she feared the depths of her self. ~, Many of us give ourselves to experiences that diminish our human dignity or diminish our freedom, as~did the woman in analysis. I know. one couple whose children, now beginning to move into their own ca-reers, have. submitted to eve~ry kind of religious :experience, from CCD at home to charismatic~weekends and the permanent diaconate, because the parents hankered after spiritual"experience, not because the children required anything. Some Catholics roam from liturgy to liturgy,oseeking the ritual that,w.ill fill their "needs"~as though Sunday Mass does not rise out of fullness, 'bUt fills an emptiness. In them, actually, it is made to, occasionally and briefly. Eighth: inability to make commitments. Why have so many failed to make firm, long-range commitments? Among the many reasons, Cas-sian pointed out one very basic reason when he described the gyrovagus, the wandering monk who always came to feel that the'monastery over the next.~hill had a better religious life than the monastery he.live~t in. The Mirror in the Field / 829 So he wandered to the next and the next monastery, hoping to become a better monk. Fundamentally, the monk's problem lies not in his mon-astery; his problem lies in his own self. He does not like the monk he is. He does not approve of the monk he is. Or if he does, he does not want to grow into the man that this monastery, with these monks, at this time, will shape him into. So he moves on again and again, unable to make the crucial permanent commitment. A young Texan turned into a living gyrovagus when he went from a diocesan seminary to a congregation's novitiate to taking vows in an order and then to another diocesan seminary. His disapproval of the way he lived in those places seemed to be of those "monasteries"; actually, it reached deep into his own self. I would not expect ordination to fill his emptiness, and if he does accept ordination, his parishes (a succes-sion of them, surely) will have an impossible time making him under-stand that they appreciate him. Another example of the inability to make lasting commitments: A gifted psychological therapist changed cities several times and kept ac-quiring new skills. He even absorbed thorough training in spirituality and spiritual direction. When he was about thirty-five and weary of starting over again and again, he came to understand that he had never really felt the weight ,and value of his very considerable talents. As he let himself appreciate them withoutguilt, and particularly as he consciously built friendships with highly intelligent and success'ful peers, he felt more and more grateful for his own gifts and freer to rejoice in using them with-out having to feel that he was required to. He also felt himself more and more deeply committed--to his profession, to his faith, to his friends, and to the city where he had settled. Then there is the marriage commitment. We can leave aside cases of psychological dysfunctioning, like the California twenty-year-old who left his often drugged wife three months to the day after the church wed-ding, muttering that he had not known whom he was marrying. He had known, actually, and so had his friends and his parents. His actual spiri-tual problem had been that he had not known that he was punishing him-self by marrying her. Among the sane and whole, every spouse faces bone-deep challenges in living out the marriage commitment. For, once married, each feels invited to be a new person by union and communion with this special spouse who invites him or her. She will at times ask herself vehemently, "Why did I ever marry him?" At those times she will be feeling the stress of still becoming and changing in ways intimate to her marriage that she cannot control. She cannot design to make her Review for Religious, November-December 1988 spouse another person than he is, even though as he is he will give shape to herself. If she truly loves herself as a married woman, she will wel-come those new ways of becoming and growing along with him, saying her yes to her emerging self. In the same way, if a husband deeply ap-proves of himself as husband and likes the man who is this woman's hus-band, he will hardly insulate himself from the summons to grow and change that emanate from this woman as she lives and becomes, even though he has no mastery over the ways he feels summoned to grow and inexorably will at times keenly resent them. So monk and professional and married person all either say yes to an emerging self whose emergence none controls all alone, or say no. Our primordial task as creatures remains intact in and through all our free decisions: to praise God for what we are becoming, reverence his creat-ing, and serve him by following where the Spirit of Life leads us--in the concrete. To this list of eight larger flawed realizations of self-love, various writers add other specific ones. Cassian adds monkish indolence, acedia. St. Thomas adds garrulity, prying curiosity, and true malice. He also lists religious diffidence, which means the refusal to grow in the interior life. Could he speak right now, he might add integralism to that, because the rock-bound conservative often clings to externals like Latin rites or neoscholastic formulations to defend himself against a deep fear that his own faith-commitment and believing would not stand up to current chal-lenges. Some centuries later SCren Kierkegaard explored the "despair from weakness" of those who finally cannot let themselves trust the self that God is creating in them. In their turns, Josef Pieper dwells on one grave inability of those who do not approve of who God makes them to be: the inability to take true leisure. And Sebastian Moore shows that those who feel unlovable do not love anyone or anything very much. All their desiring is pallid, so consistently that he names their condition a spiritual disease: erosthenia, a flaccidity of passion. This makes an impressive list of spiritual problems: laziness, inef-fectualness, negative self-image, bitterness, workaholism, perfectionism, the insatiable lust for experience, the inability to make lasting commit-ments, and also acedia, garrulity, prying curiosity, malice, integralism, the despair of weakness, the inability to take leisure, and erosthenia. Plainly, they arise from many different life experiences and in varied life circumstances. Just as plainly, they have many causes and motivations. But in our own day and time, they all readily grow as it were in vitro, from a hollow self, flooded with the nourishing medium of pitiful self- The Mirror in the Field / 831 disapproval or arrogant self-hatred. This unwillingness to accept the self I am coming to be, which can ripen into a disgust with who I am and even a resentful hatred of myself, very possibly makes up the deepest root of sin in our day and time. The Wholehearted Life In the face of such a list of spiritual problems, any talk about solu-tions would show extravagant optimism. Fortunately, I am not discuss-ing here the solutions of many problems, but the escape from or avoid-ance of a single problem: the radical spiritual one of refusing to accept, in concrete particulars, whom God is making me. But even then I intend not to list all the saving activities we might throw ourselves into to solve that single problem, because that would tend to confirm the very mis-taken conviction that underlies the problem, that our own activity comes first in our salvation. Instead, in this last section, I will sketch briefly and from living mod-els how those people live who are very successfully avoiding or escap-ing this foundational problem. I experience them as, and name them, wholehearted. Not that their hearts beat totally integral and without the murmur of human flaws and failings. Rather, they live out of their whole hearts--their selves--just as they find them in this minute. The whole-hearted might twang like an old player piano, but with every note and chord they give God and the world around them all the music they can pour out. I will speak first about the inner life of the wholehearted and then about its external manifestations. What goes on in their spirit from day to day? First, they say yes to this day, to the gift of it and the gifts in it. They not only "live in the present moment"; they approve of the present moment as of a gift. And in that yes they are approving of their personal history and the life they now lead. More, they choose to live glad to be what they now are and to be doing what they are doing (unless, of course, they have come to a time of decision, which they will perceive more as opportunity than as termination). When they think larger, they do not feel guilty about the plenty and the privilege in which they live. To start, they feel grateful for the earth, and for humankind, and for the universe. They feel desires of many kinds, some of them strong. Among them all, they try to keep their de-sire for God in Christ in first place. For the rest of their desires, they take responsibility as well as they can, enacting those they think authentic Review for Religious, November-December 1988 with courage and with equal courage suppressing those they recognize as drawn from unworthy sources (the Spirit of Darkness or of unruly flesh). In all desiring, what they want keeps them connected with the peo-ple around them and in some appropriate measure with current, affairs~ All in all, their desiring shapes up into a great desire to make things all right for the world and for every single person now in it; but their hop-ing does not depend on immediate success in the eriterprise. The wholehearted live in appropriate autonomy. As teenagers, for in-stance, still coming to be individuals they depend heavily on peer'opin-ion. As young adults, vindicating their uniqueness; they live carefully independent of "popular opinion;" particularly about the moral cruxes in interpersonal relations. As spouses, they give and take in thorough in-terdependence. All along, precisely because they like themselves, they are able to stabilize affective relationships. This liking of themselves gives rise in them to what is sometimes called a'democratic personality structure. Negatively, this means that their personality is not bound down by one need or drive or ideology. The spiritually wholehearted are not broadly compulsive; on the con-trary, they live and move in relative interior freedom. I do not mean that they never have some dominant desire or great enterprise in their lives. Some live outof a profound, specific desire. Neither do I mean that the wholehearted do not sin, ev.en seriously. I have known some who did. They sinned wholeheartedly, and if they repented, they repented whole-heartedly-- hating rather the thing they did than the one who did it. A married man high in a bloated corporation gave himself a year or two of lascivious fornication. When he heard the Spirit (his words) summon him back, he submitted himself to astonishing inconveniences and physi-cal discomforts suggested to him as (a long) penance. Put positively, all of the wholehearted can hold some priority and or-dering in what they want to get accomplished, gladly getting at one goal while postponing others without guilt. They can also respond readily to surprise demands, able to set aside their own agenda when they see that as appropriate and not feeling put upon about it. We need to take care here. In my experience, some of us suffer from one or other addiction or compulsion (neatnik, chocolate maniac, or some less acceptable culturally) and yet live truly wholehearted lives. This is a mystery to me, that we can find ourselves broken and power-less to heal the break and yet lead wonderfully wholehearted lives. I take this as truly suffering from the Original Sin and from all those sins vis-ited .upon us without our approval or connivance, or with our forced co- The Mirror in the Field / 833 operation, by alcoholic parents, sexually addicted elders, neurotic supe-riors, viciously selfish peers, and on and on. Somehow we are sum-moned within the pockmarked life that all of us lead to give our yes to God's passionate loving in us. I do not see that holiness is wholeness. Most of us find ourselves with neuroses, mild or severe, temporary or lifelong. If we can, for all that, love what we find and the One who is making it, then we have begun to live holy lives. There is much more to this, but we cannot ignore addictions and com-pulsions and the yes that those of us who suffer them must say to the self that God is making us. For very many of us find ourselves in this excru-ciating condition. All of us need to remember that at the core of every addicted and every compulsive self--the phobic, the masturbator, the child-beater, even the rapist--the passionate loving of God burns on crea-tively. But each of them stands on the brink of an apparently impassable chasm. For no one can be in touch with that creating love who does not love the self within whom it burns, and such a staggering number of us are taught, subtly.and powerfully and with enormous precision, to dis-like or to hate ourselves. The fact is, social psychologists are beginning to discover, addictions and compulsions normally grow out of an inade-quate appreciation of the self or out of self-hatred. Then how are com~ pulsive people or addicts to think of this? The way all of us think: As I say my yes to God's creating love, I will know that I am humbly truth-ful and wholehearted when I rejoice even while I suffer what I am and what is. I am heroically wholehearted when I can set aside any demand on my self that I myself or any other persons or things be as I think they "ought" to be and can take all as I find it. We all do what Paul did af-ter he had prayed three times and the thorn still rankled. The thorn just kept rankling, and Paul just kept on sinning (by his own testimony); but we have no evidence that he got down on himself for that or any other reason. Paul certainly knew his worth, and that is a great, great virtue. This brings me, second, to the ways a wholehearted yes to the Lord manifests itself externally. The first sign is joy. Let the light bulb accept electric current. In-stantly it is full of light and instantly it radiates that light to all around. In just that way, the wholehearted radiate joy. Even when they find in-justice and disorder, they are filled rather with a sorrow that leads to com-passion that leads to action--than with a sadness that leads to pity that leads to self-absorption. This joy gives the wholehearted a definite, in-viting presence. They like who they are and therefore feel no need to hide or wear masks. They are simply present, shyly if they are shy, brightly Review for Religious, November-December 1988 if they are bright, brashly if they are young enough. Moreover, the wholehearted live an effective life, by which I mean they make things happen. They live content that God is giving them this or that job or task to do, and simply do it. And at the same time, the wholehearted usually have a lively sense of duty and of obligation. They seem to trust their own consciences, and they clearly trust that God is ordering all things sweetly from end to end. So the wholehearted tend to rejoice that they are required to do something or to omit something. They do not have time to regret what they might miss; they are too busy enjoying what they hit upon. Their attitude toward authority shows itself wholehearted, too. Here is a hugely complex business, but let me just say that any who like who they are and what God is making of the world really perceive the work-ing of authority in the world and actually accept the consequences into themselves. They feel the pull of authority where it actually appears, let-ting it instruct their understanding and warm their motivation. They also sense its absence even when someone is throwing his weight around, and if they conform when pressed by raw power, they do it while maintain-ing their sense of self-worth. As the wholehearted grow more and more mature, they can calibrate more and more subtly the weight of authority and their own response to it. I could list a number of other external signs of a wholehearted yes to God's passionate loving. The wholehearted, for instance, show a true love for creation and prefer to honor their environment. The whole-hearted seem able to show benevolence all around, not threatened by the rich or pressured by the poor, gracious to the bright and to the doltish. They tend to learn compassion early in their lives, and empathy, too. They approve of their culture even while rejecting values in it that con-tradict their own. Speaking of Americans, they live very grateful to be called to life in a rich, free, exuberantly creative land, and they show their gratitude not by badmouthing the nation, but by doing what they can to leave it somewhat better than they found it. But let me end by pointing out a nearly infallible sign of a whole-hearted yes to God's creating love: the wholehearted can take true lei-sure. What is true leisure? I find the experts--Karl Rahner and Josef Pieper, for instance--hard-pressed to define leisure, but they are clear that people at leisure are out from under production goals and rigid work-schedules and that whatever activities they might engage in do not pro-duce food and clothing and other things necessary to human life. Nei-ther do those at true leisure lie in passive numbness, their imaginations The Mirror in the Field / 835 blank and their energies depleted. Rather, they typically play or muse or commune with friends or create. In general, leisure means the free en-actment of our whole humanness simply out of joy that we live--in this or that way, here, in this place, among these folk. We take leisure while all our regular tasks wait to be looked after, feeling sure that One watches while we let them go. We evoke leisure, not theoretically, but from the concrete gifts we choose to act grateful for, sensed as rising from the pas-sionate original gift of God's creating love. Those who pray and wor-ship God take the truest of true leisure. The Last Reflection And those who have thought these thoughts about inappropriate self-loathing and appropriate self-love, and felt all these convictions about saying yes to God's creative love burning in the core of their life and their self, have given themselves to true leisure. In the measure that they feel consoled by them, and in the measure that they feel joy rising through them, they are giving themselves wholeheartedly to the passion-ate love of God burning in the center of their selves. They are mirroring back to him the blazing love he radiates to them and in them. They are becoming the mirror in the field. Standing on a Wooden Bridge It creaks now more than it used to . seems I left myself standing here only to meet me farther on here. The swirling water carries my frail leaf far beyond the viewing point. Refulgent water, flow me forth unto the Son! Barbara Ann Opfer 2027 Campbell, B-8 Sandusky, Ohio 44870 The Addicted/Dependent Minister Thomas D. Noesen, O.P. Father Noesen was a diocesan priest for eleven years before entering the Order of Preachers. He may be addressed at Aquinas Institute; 3642 Lindell Blvd.; St. Louis, Missouri 63108. "that our affections kill us not--nor dye" (John Donne) It is no secret that stress and burnout are high among professional minis-ters. Priests, religious, and lay professionals need at times to get out of ministry for their own well-being and to get in touch with their own de-pendencies. Priests are in the top listings of professionals with alcoholic addiction. The present-day minister struggles with human dependencies and addictions which bring persons to a dysfunctional level of service. Henri Nouwen says that we are wounded healers and that sometimes the minister is more wounded than healer. "Physician, heal thyself" is whis-pered by some of the confused congregation, but greater numbers in the assembly empathize with a more human condition. Men and women are getting professional help in residential treatment centers, private coun-seling, and support groups. Dependency and addiction are commonplace for today's ministers. C. S. Lewis in his book The Four Loves says that the problem with ministers is that they treat the people they minister to as "other." This failure is making ministry less workable. The minis-ter need not be a barefoot cobbler. This paper will look at addictions and the minister. (In this text I use the words dependency and addiction interchangeably; this will become more obvious to the reader as the behavioral dynamics are explored.) Granted that we are part of an addiction culture, the minister falls prey to it more often. The men and women in ministry are people-oriented per-sons; some of the most perceptive and insightful members of the popu- 836 The Addicted/Dependent Minister lation are in ministry: They are insightful and perceptive not only of oth-ers and themselves but of life itself. This latter visionary quality can cause much anxiety and insecurity. The primal angst of life's meaning can bring great stress to the ministry professions. Teaching and preach-' ing daily, these people live what many people would only think of at times of birth, death, or personal crisis. This type of stress and iniensity makes ministers prime targets of addiction. The minister is granted trust by many to know their secrets, deepest feelings, and hidden thoughts. Because of intirfi~acy, the minister carries the confidences of hundreds all at one time. It is rather easy for the minister to meet the needs of the oth-ers and to neglect his or her own. Ministers can become victims to their own intensities. Four terms are used in this paper talking of addiction. They are in-dependent, dependent, codependent, and interdependent. Independency and codependency are both unhealthy. The reader needs to know that any-one can be part of all four at once. The healthiest movement is always toward chosen dependency and interdependency. Codependency Many times the minister comes from a codependent background and unknowingly continues the dynamics in ministry. Adult children of al-coholics are common codependents. The traits of codependents are closely connected with the minister. The codependent is: I. usually a very good person, valuable to society, and often ends up in the helping professions. (One study shows 83% of nurses were from alcoholic homes and the oldest children.) Codependents are nice and likeable people. 2. a victim of low self-esteem and self-worth and makes himself or herself indispensable to others. (In counseling, the codependent coun-selor gets angry at the dependent spouse rescuing the addicted spouse. That adds up to three dysfunctional addicts--thi~ two spouses and the counselor.) 3. a good sufferer. These people make "good" Christians, martyrs, and so forth. The unspoken script of the codependent is "I'm good be-cause I suffer so much." 4. the first to volunteer; always wanting (actually needing) to be of service; always wanting it to be noticed that they are exhausted. 5. selfless to the point of hurting himself or herself. Psychosomatic illness is common in the codepeqdent. Life becomes a pain in the anat-omy. There is a need for aspirin, Bufferin, Preparation H, and so forth, in the beginning, and it can build to major medical care over years. Review for Religious, November-December 1988 Thes-~'five points can define a messiah complex in a nonreligious ter-minology. A codependent is anyone out of a dysfunctional home; so this term codependent is generic: an embarrassing spouse, children, extended-family members. Codependency even links emotional disabilities to un-known ancestors. So what is the codependent's payoff? The people with whom the codependent interacts become dependent on the codependent; this way the codependent feels needed. Naming the Addictions/Dependencies Since ministers teach the gospel statement that the ff~uth will set one free, denial of addictions should have little space to survive. But nam-ing, claiming, and taming dependencies is very difficult because the de-pendencies are cunning, baffling, and powerful. There are two types of addictions: substance addiction and process addiction. Substance addic-tion is an element that can be and should be totally removed. Process ad-diction is something that will always be present, but needs to be lived with constructively and not destructively. This latter addiction is the thorn in the side of most ministers. Addiction is an exaggerated pattern. Rigorous honesty is the key in reading the following lists. Twelve-step programs use the rigorous-honesty term, and this honesty often needs to come from outside the de-pendent. Until honesty is present, the dependent is a victim. Some common substance addictions/dependencies are: alcohol / sex (cas-ual or recreational) / caffeine / chocolate / nicotine / cocaine/heroin / refined sugar / gambling / marijuana / counter drugs / prescription drugs. Some common process addictions/dependencies are: work or busy-ness / sex (casual or recreational) / negative memories / "prayer" and worry / eating disorders (boulimia, anorexia, compulsive overeating) / religious fanaticism / sports (spectator or participant)/"collecting" de-pendent people / exclusive friendships/the Peter Pan syndrome / the Wendy complex / exercise /reading / attention-rejection-exhaustion / greed (compulsive spending) / control-powe'r~manipulation / success-failure- competition / TV ! sleep / anger-guilt-depression / self-pity and co-pity / anger-denial-control. Ministers are often addicted to ministry itself because they are so needed. To be human is to be dependent, but there is a healthy balance which ministers have an obligation to discern. All helping professionals have a responsibility to get their good feelings somewhere other than their clients. Ministers must know their dependencies well in order to min-ister effectively. It is so easy for ministers to project what they them-selves need onto someone else. Really soon--because of the ministers' The Addicted/Dependent Minister addiction bent--feelings get very muddled and quality ministry is endan-gered. Ministers are constantly dealing with others' feelings and can stuff their own. These stuffed feelings can come out as body illness or inap-propriately elsewhere. For example, for ministers to get charged up in anger with the clie ~nt, or with the client's oppressor, or the client's anger at the Church, or the client's anger at government, and so forth, is eas-ier for them than claiming their own inner anger, guilt, or whatever. Granted that these feelings of the client may be very real, still the "dance" of the dependent minister may be to a different tune than the client is trying to play. It is as if one is fox-trotting and the other is do-ing the waltz. Choosing Our Addictions/Dependencies Dependencies are a given to our human condition. Ministers should be model addicts by example; this is where the newer holistic spiritual-ity models can be most helpful. Ministers need to choose daily, healthy dependencies. To list a few: time alone, prayer, reflection, physical ex-ercise, support groups, non-ministry-oriented hobbies and/or friends, and nonprofessional reading. Healthy ministers continually expand and deepen throughout life--this is an integrating process. Unhealthy minis-ters fragment and splinter themselves to meet their needs of dependency and take a flock of disciples along. Healthy ministers need both to mas-ter and be mastered; unhealthy ministers either master totally or become totally mastered. Remember, extremes mark the unhealthy dependent per-sonality. Often unhealthy ministers want to be appreciated (needed) for their wealth of knowledge, fund raising, generosity, cleverness, organiza-tional skills, virtue, leadership, and so forth. None of these qualities can be considered intrinsically wrong, but the ministers' control of them can take away even God's freedom of their use. This is not to say that good is not accomplished by addi~:tive ministers; it is. The problem usually is the unhappiness of the ministers and not always the results of their min-istry. In our Church many of the most rewarded ministers are the most unhe~ilthy addicts. The Codependent Cast of Characters The alcoholic home has taught us much about unhealthy dependen-cies and the roles the members fall into. The minister may often come from a dysfunctional home that is not necessarily alcoholic. The family characters are listed in their usual order. Often the minister is one or 1140 / Review for Religious, November-December 1988 more of these characters. Maybe the minister played out one role as a child, a different one as an adult, and maybe even a different role in his/ her professional life. When there is a dependency in a home, the whole family system is dysfunctional. No one escapes and everyone is affected. Those various persons may be described as follows: The dependent(usually a spouse) is the one using the substance around which the whole family unit rearranges itself. The family's individual needs and feelings are not met because of°denial, guilt, and anger. The enabler (usually a spouse) feels responsible for everyone's feel-ings. The enabler usually tries to keep peace, save face, and guard the family secret. The enabler makes ends meet financially and emotionally. The enabler needs to control and needs to be needed. This person thrives on exhaustion. The hero (usually the oldest) tries to keep the family secret by look-ing good at school, work, and so forth. This can be in sports, honor so-cieties, and so forth. The hero is organized, responsibl~, and mature to extremes. The hero is a doer-~cannot stop doing. The hero suffers from fear, loneliness, and stifled anger. The scapegoat (often the second child) is prickly and hard to get along with; he or she appears to be the family problem. The scapegoat often chooses wild friends, gets pregnant in teen years, breaks the law, and gets into substance addiction. Traits of the scapegoat are very diffi-cult and frequently impossible to understand. The lost child (usually the third in birth) often uses isolation for self-protection; lives in fantasy, quietness, and distance; wants to please at all costs; tries to be good but feels bad; has no opinions or feelings to speak of; never causes problems. The mascot (often the youngest) laughs on the outside and cries on the inside; is clumsy, whimsical, and so forth, while trying to focus off the substance; is the clown trying to make the sad family better. This person is hyper, but lonely and scared. He or she is the family medicine man. As ministers try to bring care to a family, the trap may snap and they can easily be caught and overwhelmed. Ministers must therefore have some knowledge of basic dependency dynamics, but, more than that, they should have a keen awareness of their own inner feelings and de-pendencies. They must know their own limitations and be able to say no and to judge when to refer clients. At such times they minister to them-selves. If they do not take care to function at their best, they will be caught in self-pity and/or co-pity games. The minister may say "this whole thing is absurd," "too much The Addicted/Dependent Minister / ~141 analysis," "my past is my past," and so forth. Perhaps the minister is clean and emotionally balanced; that does not mean the parish staff, re-ligious community, and/or office staff share that same wellness. Today more and more ministers are looking hard and long before taking a posi-tion. By the same norms, the employing staffs are screening more be-fore hiring. Many parish staffs are dysfunctional because they are clos-eting one or more unhealthy dependencies. Clinebell (Pastoral Care and Counseling) says that "spiritual vitality and health are contagious; it is caught more than it is taught." Ministers look more and more for an en-vironment of wellness if they themselves are well. The Rocking-Chair Minister Rocking-chair ministers are not on the porch waiting for someone to come and seek help; on the contrary, they are twice as busy as other min-isters trying to get the gospel spread. "Rocking chair' '--because interi-orly they go back and forth like a rocking chair; their feelings and ac-tions are all fuzzy and confused. Nevertheless, they are sometimes bla-tantly forceful people. There are several cycles of feelings and behavior that dovetail together. The following are some specifics of the "proc-ess addiction" mentioned above: Unhealthy Process Healthy Process worry/' 'prayer" anger/guilt/depression attention/rejection/ exhaustion anger/denial/control self-pity/co-pity affirmation/ownership/ integration/letting go anger/ownership/expres-sion/ letting go control/ministry assess-ment/ service/letting go delegation saying no In the following stories, theologies or ministry models vary. But that is not the issue. The issue is the ministers' inner world; that is, the min-isters are not ministering to themselves even though, otherwise, they are very effective ministers. Story A Father Jones worries about his people because they are so poor. They are doing better than they were before he came, and many of them tell him how much they appreciate his concern. He prays that God take care of this poverty and abolish it. Soon he finds himself an-gry at God for not curing the problem, angry at the insensitive bishop and at those in their posh offices for not prioritizing this; he is angry at 1142 / Review for Religious; November-December 1988 the richer members of the parish because they are not removing the pov-erty from their own parish. Burdened with guilt for attacking God, the Church, and his parishioners, Father Jones turns inward; depression and dullness set in and the cycle begins all over again. Father Jones is from a good small-business family that has been reputable in the community for generations. The cycle here is worry, prayer, anger, guilt, depres-sion. Story B Millie is in social-outreach ministry. She started a parish pro-gram and became deanery coordinator in this same area. Now she has founded the diocesan office for reaching out to teenage single mothers, runaways, and abused children. She holds a high profile with the me-dia. It gets money for the project. She loves the attention and limelight, and she feels it is all for Jesus. When given Church honors and civic ac-claim, she rejects it all. Miilie is torn inside between wanting to be no-ticed and disowning the recognition. She has been taking medicine for what her doctor calls exhaustion. Millie has tried to explain to her doc-tor that he is indispensable at this time; she will back off later when the time is right, Millie's dad was an alcoholic, but he has been sober since she was in the first grade. The unhealthy cycle here is attention, rejec-tion, and exhaustion. Story C Tyler is one of those rare, always smiling ministers who do very well with youth. One of his personal goals for youth is sacred space. In both parishes where he has been, he had small, multipurpose rooms that served for recreation and worship space. In the one parish there was a room with a large wooden carved crucifix before the youth took it over; in the other parish, a family had donated a large crucifix in memory of their daughter, killed in a summer outing. In both places Tyler went rounds over the crucifix issue. Always pleasant, he demanded a risen Christ figure. He said we are about resurrection and not all tfiis pain. "I believe it is Easter we are to remember; let's not make our kids hold on to Good Friday." Tyler escalated these issues to maximum polarization; the people became divided. Tyler had theologized his anger, stuffing it away, and used Christ to deny it; using his charism and position, he con-trolled the environment and won out. Tyler had been adopted at two months of age. His birth mother had neglected and abused him. He was raised in a healthy (functional) family since three months of age. Story D Deacon Bernard loves to minister. He would be a priest, but he wanted a wife and family and left seminary in college. Bernard is very well liked by the people because he is so filled with empathy. Recently he has had several counseling sessions with Phyllis. At twen(y-five years The Addicted/Dependent Minister of age, Phyllis has finished two M.A. degrees--one in counseling and the other in theology. Phyllis is very angry with the Church about not being able to be a priest. During many sessions she has talked about how victimized she felt. Bernard shares her feelings; he has felt put off by the Church because he got married. Being ordained a deacon is okay, but he feels victimized also. Bernard and Phyllis are now in their sixth session. In counseling they talk about equal amounts of time on their feel-ings toward the Church. They both agree worship has become harder and harder. They feel they have been good for each other because they share so many of the same hurts. Bernard's homelife is healthy and functional; Phyllis is from a gifted and wealthy family that seems equally healthy. The cycle here is one of self-pity/co-pity. The theologies in these stories are issues, but not as much as the pain and hell these ministers are causing to others. The rocking-chair process addiction is not a matter of standing still; though moving, it is going no-where. All these ministers are gifted and likeable people. These depend-ency stories are more subtle than that of the staggering drunk pastor or the power-hungry director of religious education, but their subtlety serves as a reflection on the movement out of addiction/dependent be-havior. These stories show some common process dependencies, but there are many more. The addict wants to be happy and unconsciously creates a world of "happiness" in which to survive. There are dependency proc-esses not mentioned here peculiar to perhaps one person. The choices and combinations of dependencies are nearly infinite. Ministers are always in need of insight into themselves lest they run the risk of projecting their feelings and dependencies on the client. Minister on the Mend Ministers need to choose not rocking-chair but journey addictions. As they learn from and depend on healthy processes, they become peace-ful within and freer to hear the true struggles of Jesus. The healthy proc-esses that are most easily seen are to say no and to delegate. Both re-quire much tact and articulation if everyone is to remain free. Sometimes the ministry can more easily be done alone; often other factors enter-- such as community, collaboration, and identity--which should be con-sidered and pondered. In any case, ministry always means community. Three more models are listed earlier under the Healthy Process column. Each of these ends in letting go. A common slogan in twelve-step programs is "Let go--let God." Any healthy process will end in letting go. Jesus is clearly the model 844 / Review for Religious, November-December 1988 here. To let go (presuming the preceding steps are gone through), much reflection and healthy prayer time is needed. Ministers need time to di-gest each experience. This includes some time alone and some quality dialogue with what is commonly called theological reflection. A good minister has the ability to stand still. The old statement that moved many a minister was "an idle mind is the devil's workshop." Well, the same idle mind is also God's workshop. Each minister holds the key to the workshop door. When one's whole being is idle, the minister is able to again open himself or herself to caring for others. This means that the minister is caring for himself or herself as the first one to be ministered to. Jesus the Dependent? Jesus was human like us in all ways but sin; yet he was dependent on a home for being raised, dependent on scrolls and on people for his learning, and dependent on the elements of survival like food, warmth, sleep, and friendship. The desert fast was Jesus pulling away from food and people to experience more. Jesus was definitely dependent on the human condition. "He emptied himself" as Philippians says; and yet, without abandoning his divinity, Jesus became enslaved to our human condition of dependency. He became all those things that take each of us to the threshold of addiction and dependency. Jesus became fear, doubt, loneliness, anxiety, and anger. These are not sins but feelings. It is in feelings that one touches the threshold of dependency. Jesus con-tinually emptying himself is the movement from addiction. He did not fill himself with any substance to extreme. Jesus chose his dependencies. From the gospels those chosen dependencies seem to be friendship, the (Jewish) word of God, prayer, and telling the story (parable) plus living the story. So Jesus' dependencies are on a deeply human level but always more. Jesus was empowered with the Spirit and worked miracles of heal-ing, but still had to experience emotional suffering and ultimately death. The addiction of power and control Jesus declined over and over. He did not want to be a king, a religious leader, or a political leader. He emp-tied himself; addicts try to fill themselves. Jesus holistically emptied him-self. Flesh and bones like us, he did not even overly depend on his hu-manity. He lived and believed in his human condition and more, Jesus has the same faith in us for he was one like us. Jesus was dependent on "one day at a time." This was living the model of the Father; for him being open and dependent upon the Father became a daily reality. The "daily bread" Jesus talks of is the daily por- The Addicted/Dependent Minister tion of human and divine needs. Childlike Jesus was dependent on the human condition. True addicts/dependents become blind and their world gets ever smaller. Jesus is not blind but tries to ever open us to the larger world that he called the "reign of God." Jesus is the model for the ad-dict in the way he lived the serenity prayer: "God, grant me the seren-ity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference." Three Areas of Interdependence for the Minister 1. The minister in a support system A support system means to have a world of peers. Being able to talk honestly and needfully, the minister opens up, allowing himself or her-self to be the recipient of ministry. Ministry by its nature is a parent role. Therefore to be able to step out of that role into a peer relationship is crucial for wellness. To seek support ministers cannot deny or toy with their dependen-cies. They need to be able to say "I need," "I hurt," "I'm angry," and so forth. Even though these "confessions" need be made at times with clients, here it is a perspective of care for the minister. Here minis-ters make their addictions known in trust. Unhealthily dependent persons function under three unwritten rules: (1) Do not talk about the depend-ency; (2) do not trust anyone because in the long run they will hurt you; and (3) do not feel because feelings can only cause trouble or pain. With such a support system, ministers can appear arrogant or even pious. In a support system that offers freedom to talk and an environment of trust for articulation of feelings, ministers minister to themselves. Any aloof-ness starts to subside in the therapy of the support system. This is a form of interdependence. Interdependence is very difficult to accomplish because it must be scheduled on a regular basis and it must seek a quality rapport with one or more persons. So many relationships (addictions/dependencies) are codependent: "You fix me and I'll fix you." In interdependence the de-pendent lives "rent free" (as AA says) of guilt, manipulation, and shame. Once the dependency is named and claimed, some of the twelve-step programs might be appropriate. Alcoholics Anonymous (AA), nar-cotics anonymous (NA), sexaholics anonymous (SA), and adult children of alcoholics (ACOA) are support groups that meet regularly and are very good. For ministers with any of these addictions, weekly contact with the relevant group would be appropriate. Meeting less often than this is Review for Religious, November-December 1988 a form of denial to a given addiction. Other support systems like clinical counseling might be in order. See-ing a counselor can help one to look at addictive behavior. Again, a weekly meeting would be appropriate for the same reasons of denial. A spiritual director can also be helpful. It is important that the spiritual di-rector also be in spiritual direction. For the minister to ask for direction would be most helpful. If the spiritual director is not in direction, he or she is probably not conscious of personal dependencies in process ad-diction. Diocesan priests can have a support system in "Jesu Caritas" or "Emmaus" groups. The interdependence support area affords intimacy that is construc-tive and articulate. There must be a constant (weekly) point where min-isters are vulnerable, candid, and open. Ministers need intimacy more than most people; they need to have their own needs met. The more pas-toral responsibilities they have, the more difficult will be the problem of a support system that will work. Not finding such a system drives one right back into unhealthy dependency/addiction. This support system pre-sumes skills of great openness, and it demands qualified supporters who are themselves in touch with their own dependencies. God will be part of this because "where two or more are gathered, I am there"; this gath-ering of support will be the human condition laid open, and this sharing leads to the divine. Christianity itself is a support system not in theory only but in expe-rienced reality. To be Christian is to be community. Ministers model Christian living at its best as they acquire ministry to themselves. There will need to be many subcommunities like support groups within the sup-port system. For example, the substance-abuse minister may be in a "non-Christian" twelve-step program; still, the very dynamic is intrin-sically Christian by the fruits that are produced. The support system keeps (or even makes) the minister docile. Our Christian model of support is that the Master is always with us; no disci-ple ever becomes the master in Christianity. Christians are dependent on the Master. The minister lives this posture of the support system with a life of prayer. Prayer must be meditative and routine. Prayer must be daily. The minister will address Christ with "now I feel . . ." and be naked of all dependencies in his presence. 2. The Minister Using Humor as Healing Somewhere in the ritual of each day, the call to play must come. Just as "Let us pray" is ritualized, so must "let us play" be said and done. Ministers take themselves too seriously. To have a sense of humor is to The Addicted/Dependent Minister / 1~47 have a sense of healing. For some a sense of humor can get rough, laugh-ing at another's expense. Even if someone encourages being laughed at, discernment of the healing or hurting nature of humor is needed. Not all humor is healing. The virtue that comes with levity is gentleness. If ministers can laugh at themselves in a gentle and affectionate way, the humor is healing. So often caught in addiction/dependency, ministers may smile at their short-comings and say to themselves, "I'm not a saint yet," and move on with life. Humor does not mean telling jokes or developing talks (homilies) that are funny or entertaining. Humor simply brings us to reality away from our world of illusion. Substance and process addictions do produce a world of illusion. Just watching TV commercials shows us illusions, humor, and addiction. The problem with much in the media is that truth is not the main product being sold. Humor has truth at its core, and per-haps an exaggeration of that truth in humor can make a point of healing. An example of this might be telling a workaholic who is exhausted that you see no reason for him to sleep tonight: "I don't know why you can't work all night writing a major address for that group--you'd do it better than anyone else." Humor brings us to gentleness and reality; another quality is that of forgiveness. Sometimes in the healing of humor more forgiveness can take place than in more formal settings. A wink or kind facial expres-sion can be the forgiving gesture of gentleness that a given moment may need. Humor is a way of recycling the minister in a very healthy way. 3. The Minister and a Sense of Adventure This need of interdependence is seen more readily in retired minis-ters, but it needs to be present all along the journey of development. Min-isters in retirement can be the personifie~ wisdom of God even (or espe-cially) in their decrepit physical condition, or they can be Scrooge-like "humbug" people holding tightly to the past. The sense of adventure always is looking at the present and the future. Ministers can feel that "they owe me after all that I've done for them." Addicted ministers often will want to cause their own early retirement (or death). In aged ministers it is still the world of extremes if addiction is present. In a sense of adventure there is a sense of tomorrow. Ever changing by an open-ness to grace, ministers can keep looking forward to more in their life. The life of unhealthy addiction/dependency always seduces one to be-come fixated. In the interdependence of adventure, ministers respond to and embrace the limited world of themselves and the limited world of their environment. Using personal creativity, ministers can become eter- 1~41~ / Review for Religious, November-December 1988 nal students of life itself. Healthy ministers can be recognized here, with their level of interests always expanding. Self-improvement and educa-tion become an ever present sense of direction for them. They have a zest for life and a loving interest in others. Unhealthy ministers often scorn and condemn the life they see in healthy ministers. This can manifest it-self in competition or gossip or both. Ministers often live in their own professional world, a world no larger than the client's care and working for the community. "All work and no play makes John a dull boy." John is not only a dull minister but an addicted minister. There is a flatness and pity that emerge when the sense of adventure is not maintained on a regular level. Some say that a minister should always be reading a secular novel (and that does not necessarily mean of the Andrew Greeley variety). Friends and hobbies that have nothing to do with religion are excellent for the minister. The priests' poker club does not meet this need because "business" will al-ways creep into the conversation. Ministers can feel lost when not known in some place for who they are or what they are--this is a good chal-lenge to the minister. Ministers who are able to change through self-experimentation, self-denial, and self-ministry will find themselves flex-ible enough to grow in wisdom, age, and grace to the very point of death. Conclusion St. Augustine tells us that we are restless until we rest in God. There are many resting places on the journey of the minister that are anything but peaceful; these rest stops are often addictions. Satiated, confused, and disoriented, the minister quickly becomes less a minister than he or she would wish to be. These pages have looked at some cultural handi-caps in order to help ministers to be more free of them. Ministers living their faith are likely to feel some anxiety and insecurity. In a highly pos-session- oriented society that measures life by production and consump-tion, ministers become models of freedom by living a simple, unattached lifestyle. The "product" is freedom in Jesus himself. Thus, even though most ministers are addicted, they have a world of choice in their depend-encies. Those choices determine their personal happiness and effective-ness. Communal Spiritual Consolation John English, S.J. Many of our readers know at least some of Father English's writings on spirituality. In this article he discusses the significance of communal spiritual consolation for com-munal spirituality. He may be addressed at Ignatius College; P.O. Box 1238; Guelph, Ontario; N IH 6N6 Canada. The understanding and practice of spirituality has tended to focus on an individual person's experience and aspirations, but the individual needs to realize that spirituality is always in a communal context. If spiritual-ity focuses on the experiences the individual has in, through, and of com-munity, there is less danger of an individualistic spirituality. Consider the many examples in the Old Testament and the whole "Body of Chr

Es claro que el crecimiento de la población, la extracción de materiales, la producción alimentaria y el incremento de energía para todas las actividades humanas nos conducen a un estado de colisión con las capacidades de la biosfera y los ecosistemas en el proceso de asegurar la provisión de bienes y servicios indispensables para la vida (1). La producción de energía convencional y contaminante es hoy una de las más graves en este escenario, tanto que la comunidad internacional y las potencias ya han empezado a dar muestras de preocupación por la seguridad energética y, con ello por la amenaza del cambio climático.En el actual cambio climático por primera vez se viene demostrando que la humanidad ha cambiado decisivamente un ciclo liberando CO2 a la atmósfera a través de la quema de combustibles fósiles y cambios en el uso del suelo por más de 500 000 años. El origen del cambio climático se remonta a dos grandes transformaciones en el uso de la energía. En primer lugar, la energía hidráulica fue reemplazada por el carbón, una fuente de energía condensada por la naturaleza a lo largo de millones de años. Fue el aprovechamiento del carbón para nuevas tecnologías lo que propulsó la revolución industrial y desató aumentos sin precedentes en la productividad. La segunda gran transformación ocurrió 150 años más tarde. El petróleo había sido una fuente de energía humana durante milenios. En China, por ejemplo, se registran pozos petroleros ya en el siglo IV. No obstante, la utilización del petróleo para los motores de combustión interna a comienzos del siglo XX marcó el inicio de una revolución en el transporte. La quema de carbón y petróleo, junto con el gas natural, ha transformado a las sociedades humanas al proveerle la energía impulsora de grandes aumentos en la riqueza y la productividad, pero también ha impulsado el cambio climático (2).La economía humana ha crecido vertiginosamente, se multiplicó más de 60 veces desde la revolución industrial a la fecha, y entre 2010 y 2050 se multiplicará por cuatro. ¿Cómo proveer la suficiente cantidad de energía para tal crecimiento económico sin continuar acrecentando las emisiones de gases de efecto invernadero y por tanto el cambio climático?Las respuestas tecnológicas y las propuestas globales están a la vista, pero no hay suficiente voluntad política de los grandes tomadores de decisiones para aportar en su solución. Una propuesta importante es abandonar los combustibles fósiles (carbón, petróleo) como fuente principal de producción energética, y migrar lo más rápido posible hacia fuentes de energías renovables como la hidráulica, eólica, mareomotriz, geotérmica y sobre todo la energía solar (1). De esta forma, la reducción de las emisiones de gases de efecto invernadero se prevé que estaría adecuadamente encaminada. Complementariamente, hay necesidad de incrementar la eficiencia de las plantas generadoras, el aumento del uso de tecnologías de energía renovable, reforzado con un uso más eficiente de la energía en el transporte, los edificios y los distintos sectores industriales (3).Al fin y al cabo, debemos tener en cuenta que prácticamente toda la energía que tenemos disponible en el planeta proviene del Sol. Los combustibles fósiles son tales porque alguna vez fueron seres vivos que, en grandes cantidades, quedaron sepultados y por procesos geológicos de millones de años se transformaron en petróleo y carbón. Es decir, son productos de la fotosíntesis del pasado. Asimismo, las energías eólica e hidráulica son producto de energía solar más gravedad. Salvo la geotérmica y la atómica, todas las fuentes de energía en la Tierra tienen que ver con el Sol de alguna manera (1).El Programa de las Naciones Unidas para el Desarrollo (PNUD) promueve diversas estrategias de bajo consumo de carbono, que van desde el apoyo en la transformación del mercado de electrodomésticos eficientes en materia de energía hasta la ayuda a los países para que eliminen las barreras de acceso al uso de energías renovables. También promueve una transición a largo plazo hacia formas de transporte con bajas emisiones de carbono y sostenibles.El potencial acumulado de calentamiento del planeta que se ha evitado como resultado de la labor del PNUD en materia de sustancias que agotan el ozono en todo el mundo, asciende a 24,5 millones de toneladas métricas de CO2 (4). La clave, entonces, es influir sobre la conducta de las instituciones y las personas y alentar las inversiones en empresas y actividades inocuas para el medio ambiente.La Unión Europea, asumiendo el liderazgo mundial en la lucha contra el cambio climático y a la vez en su afán de protegerse de energía ante eventuales crisis internacionales, ha emprendido como reto una gran reforma energética común, considerada histórica, con énfasis en la protección del medioambiente a través de la energía renovable. Sus líderes, en marzo de 2007, se comprometieron a alcanzar la estrategia energética, conocida como 20-20-20, hasta el año 2020. Esta estrategia implica el cumplimiento de tres grandes objetivos: 1) reducir 20% el consumo energético mediante una mayor eficiencia energética; 2) incrementar el uso de energías renovables hasta alcanzar 20% el consumo energético total, y 3) reducir en 20% las emisiones de gases de efecto invernadero en relación con las emisiones de 1990.De acuerdo con las tendencias de consumo energético, todo parece indicar que el cambio climático es y será inevitable, y la Tierra continuará calentándose. Solo basta imaginar que de llegar el incremento del consumo energético al 83,7% hasta el año 2025, tal como está previsto desde 1990, el planeta recibirá el 76,4% más de CO2 en este lapso (5).Mientras más tardemos en asumir las decisiones y en modificar nuestros patrones dominantes de generación y uso de energía, más altos serán los costos por adaptación a un futuro que, previsiblemente, se nos anuncia lleno de impactos adversos. ; It is clear that the population growth, the extraction of materials, food production and increased energy needed for all human activities lead us to a state of collision with the capabilities of the biosphere and ecosystems in the process of ensuring the provision of goods and services essential for life (1). Production of conventional and clean energy is now one of the most serious issues in this scenario; both the international community and the world powers have begun to show signs of concern about energy security and the threat of climate change.The current climate change has demonstrated for the first time that humanity has decisively changed the atmosphere by releasing CO2 through the burning of fossil fuels and changes in land use over 500 000 years . The origin of climate change can be traced back to two great transformations in energy use. First, water power was replaced by coal, a source of energy condensed by nature over millions of years. The use of coal for new technologies propelled the industrial revolution and triggered unprecedented increases in productivity. The second great transformation happened 150 years later. Oil had been a source of human energy for millennia. In China, for example, oil wells are recorded as early as the fourth century. However, the use of oil for internal combustion engines in the early twentieth century marked the beginning of a revolution in transport. The burning of coal and oil, along with natural gas, is a transformation providing the driving energy for great increases in wealth and productivity. The downside is that it is a prime contributor to climate change (2).The human economy has grown rapidly, multiplied 60 times since the industrial revolution to date, and between 2010 and 2050 will be multiplied again by four. How to provide enough energy for such growth to continue without adding to emissions of greenhouse gases and therefore exacerbating climate change?Technological responses and global proposals are obvious, but there is not enough political impetus of the great decision makers to contribute to its solution. One important proposal is to leave behind the fossil fuels (coal, oil) as the main source of energy production, and migrate as quickly as possible to renewable energy sources such as hydro, wind, tidal, geothermal and especially solar energy (1). By doing this, the reduction of emissions of greenhouse gases is expected to be properly directed. In addition, there is need to increase the efficiency of power plants, increase use of renewable energy technologies, reinforce with a more efficient use of energy in transportation, building and the different industrial sectors (3).At the end of the day, we must bear in mind that virtually all the energy we have available on the planet is from the sun. Fossil fuels are such because they were once living beings that, in large quantities, were buried by geological processes millions of years ago and were transformed gradually into oil and coal. Also, wind and hydro energy are solar energy and gravity products. Except for geothermal and nuclear energy, most sources of energy on Earth have to do with the sun in some way (1).The United Nations Development Program (UNDP) promotes various strategies for low-carbon, ranging from supporting the market transformation of efficient appliances energy to helping the countries to remove barriers to the access of renewable energy. It also promotes a long-term transition towards forms of sustainable and low-carbon transportation.The cumulative global warming potential has been avoided as a result of UNDP work on substances that deplete the ozone worldwide, amounting to 24,5 million metric tons of CO2 (4). The key, then, is to influence the behavior of institutions and people and encourage investment in businesses and activities which are innocuous on the environment.The European Union, taking global leadership in combating climate change and yet making an effort to provide energy to any international crisis, has undertaken the challenge of a common energy reform, historically considered, with emphasis on environmental protection through renewable energy. Its leaders, in March 2007, undertook to achieve an energy strategy, known as 20-20-20, 2020. This strategy involves the fulfillment of three major objectives: 1) to reduce energy consumption by 20 % through increased energy efficiency; 2) to increase the use of renewable energy up to 20 % of total energy consumption, and 3) to reduce emissions of greenhouse gases in relation to 1990 emissions by 20 %.According to energy consumption trends, it appears that climate change is and will be inevitable, and the Earth will continue to warm. Just imagine that, to increase the energy consumption to 83,7 % until 2025, as planned since 1990, the planet will receive 76,4 % more CO2 during this period (5).The more we delay in making decisions and changing our dominant patterns of energy generation and use, the higher the costs of adaptation to a future that is expected to announce adverse impacts.

Issue 41.5 of the Review for Religious, September/October 1982. ; REVIEW FOR REIolGIOI.IS (ISSN 0034-639X). published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.: St. Louis, MO 63108. REVIEW FOR RELIGIOLIS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO, © 1982 by REVIEW FOR REI,IGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscfip!ion U.S.A.: $9.00 a year; $1"/.00 for two years. Olher countries: $10.00 a year; $19.00 for two years. For subscription orders or change of address, write: REVIEW Eou RELIC.IOUS; P.O. Box 6070; Dululh, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Daniel T. Costello, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor Sept./Oct., 1982 Volume 41 Number 5 Manuscripts, hooks for review and correspondence wilh thc editor should be sent to REVII.:W FOR R~:I.,(;~OUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be senl Io Joseph F. Gallen, S.J.; Jesuil Community; SI. Joseph's University; Cily Avenue at 541h SI.; Philadelphia, PA 19131. Back issues and reprints should be ordered from R~:v~:w ~ou REL~(aOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Letters of Gratitude Robert F. Morneau In this article, Bishop Morneau is attempting an experiment, the inspiration of which he explains in his introduction. If his effort responds to a sufficient desire in the audience, he has other letters to other authors already in mind. Bishop Morneau, Auxiliary Bishop of Green Bay, has an office at Ministry to Priests Program; 1016 N. Broadway; De Pere, WI 54115. How many of us, well-intentioned indeed, have been moved to express gratitude for gifts received but, lacking either sufficient discipline or crowded by pressing demands, have failed to properly recognize our benefactors. I stand self-accused! Though trained in younger years to promptly send thank-you notes, distance from gracious family policies has allowed this excellent habit to diminish ,and finally disappear. This present collection of thank you letters, though long overdue, attempts to make restitution; it seeks to halt my proclivity to take things for granted. Several stimuli have served as prods in this present endeavor. One was Flannery O'Connor's The Habit of Being. l found in her collected letters a style of discourse that might be labeled "heart .talk": simple, direct and highly personal Listening in to her conversations with a variety of persons proved to be for me enriching and inspiring. A second stimulus came from a reflection of Henri Nouwen in his sensitive autobiographical piece The Genesee Diary: Meanwhile, it remains remarkable how little is said and written about letter writing as an important form of ministry. A good letter can change the day for someone in pain. can chase away feelings of resentment, can create a smile and bring jo.t, to the heart. After all, a good part of the New Testament consists of letters, and some of the most profound insights are written down in letters between people who are attracted to each other by a deep personal affection, l~tter writing is a very important art, especially for those who want to bring the good news (p. 70-71). A third and most important stimulus comes from a personal desire, i.e., a longing that others might meet some of the people who have touched my life. 641 642 / Review for Religious, Sept.-Oct., 1982 Their wisdom and gifts are too valuable to remain on shelves, collecting dust while our spirits remain famished. These jottings of mine are means to an end. They attempt to draw the reader to lovingly pursue the .full text of each author addressed. The passages 1 have included are merely hors d'oeuvres; the main course lies in the books themselves. Our libraries contain a wealth of material that boggles the mind How to be selective in such a rich mine; what gems to carry out and which to leave behind? The choice, like all choices, causes us joy in the books withdrawn, sorrow at what must be foregone because of our limitations. But then there are other seasons for further reading and future generations to ponder other authors. Three letters are contained in this series. The first is written to Julian of Norwich (b. 1342 - d. 1416). In her masterpiece of spiritual literature, Showings, Julian articulates how God revealed himself in her life. Her work is marked by clarity and depth, compassion and keen sensitivit.v, theological precision and accu-racy. The work is a deep personal witness of how the human heart is touched b), divine love. The second letter is addressed to Simone Weil. She lived from 1909 to 1943. She was a brilliant mathematician and philosopher and became deeply involved in social and political issues. Though attracted to Catholicism, she never was received into the Church. Her writings show deep sensitivity and keen intelli-gence. Ralph Waldo Emerson, an American essayist and poet, is the recipient of the third letter. He lived from 1803 to 1882. His essays are filled with poetic insight and challenging convictions. He was a gifted man who articulated well the inner journey. Hopefully, these letters will draw us into a deeper appreciation of three who journeyed before us. Hopefully, too, we will be challenged to read the primary sources. Julian Norwich, England Dear Julian, I write in gratitude for your spiritual journal which has touched the heart of the human condition in many ~vays. For those who are skeptical of private revelations, and I am one of them, your writings indicate that such workings of God are authentic when received and expressed in grace. I would like to share now some of the themes and reflections that touch my spirit. Your God! Courteous, accessible and familiar! At the heart of such a theology is your intense awareness of a God whose love is personal, a God who waits and longs for us, his people. I noted that you used the adjective "courteous" of God well over fifty .times, driving home the point of his graciousness and intense affectivity. How attractive this is: to be drawn by love to God rather than to be exposed to harsh attributes of anger and wrath. And what a struggle you had to Letters of Gratitude / 645 find the compatibility between wrath in God and his rich courtesy. Yet your sense of sin and the necessity of mercy permeate all your writings. Sin is offensive to God indeed; yet his love comes to our sinfulness in mercy and healing. The God you experienced is indeed the God of Scripture. You are now famous, you know, for calling God "mother." More specifically, you applied this term to Jesus because it is through him that we are reborn and nurtured in our new life. He carries us, as a mother does her child, in fruitful pregnancy. Based on this analogy of birth, nurturing and pregnancy, the only fitting term is "mother." Hopefully, this beautiful image will not be lost because of myopic imagination or airtight theologies. In your life of seclusion, the charge might be made in our age of high social consciousness that you lived a truncated spirituality. However, your reflections constantly call people to virtue, the practical living out in specific ways the love of God experienced in prayer. Moreover, you often use the expression "fellow-Chris-tians" which indicates that you were deeply concerned about all people. Thomas Merton once stated that he never felt so close to God and his fellow pilgrims as when he was in solitude. That paradoxical experience was also part of your life and you shared it with us well. Speaking of well-ness! A constant refrain is that "all will be well." Time and time again you drive us back to the mystery of providence and the demand for trust in the Lord. The great deed of God will be to bring about total healing of .history and creation. We stand too close to pain to realize this but you had. the faith to believe in the darkness. Indeed, faith is the ability to say "I know that you know." Yet in the darkness of our pain and frailty we want all to be well now, unable and unwilling to accept the woe that comes our way. Again you call us to a central spiritual truth: well-being or woe is not the heart of the matter, rather it is doing the will of the Father. In this lies all holiness and peace. You are a good teacher. Through the analogy of a hazelnut (183), you draw together the mysteries of being created, loved and preserved; the image of a knot (284), points out the tremendous bonding between God and ourselves; at the bottom of the sea (193) you remind us of God's continual presence; in the magnifi-cent image of the city (337) you point out how God dwells forever in our inner abode; in the analogy of the king-servant (188ff) we are present with the familiar and personal working relationship between the Creator and his creature. Add to these pictures of wounds, a purse, the ground, a gardener, a citadel, and you bring us through images into insight. These delightful mental "buckets" help us to retain a wealth of truth and theology. Romanticism gives way to realism because you lived constantly in the shadow of the cross and the experience of suffering that such discipleship entails. You longed to taste.the sufferings of Jesus, your Beloved. Thus your spiritual life was a mixture of consolation and desolation; you accepted this as your Savior did in his life. Very helpful is your description of the alternating movements of the spirits and the constant challenge to accept either with equal peace of mind. Our natural inclination is to flee pain, poverty and deprivation; grace allows us to endure and 644 / Review for Religious, Sept.-Oct., 1982 participate in this dark side of life and thereby make great spiritual progress. Attitude of mind is crucial; grace is necessary to train us in proper disposition. The fact that we have little or no control over the alternating spirits deep within adds its own unique cross. Acceptance of this fact is a key to spiritual maturity. In what lies happiness? What is heaven? You respond to these questions with directness and simplicity. Heaven is Jesus: happiness is found in personal relation-ships with our God and his creation. Having things is replaced by being possessed by Love. Being is more significant than doing, though the latter will follow freely when love is embraced. Further, God's bliss is in us--we are his delight, his bliss, his crown. What magnificent mutuality here! God's countenance never changes, his eyes are always filled with love, his smile is graciously upon us. A God who delights in his creatures--you have repeated well the message of the psalmist. Central to our relationship with God is prayer. I really enjoyed your distinction between higher and lower contemplation (339), the former focusing on God's love and causing spiritual joy and delight, the latter gazing upon sin and keeping us in reverential fear and holy shame. What a beautiful balance, a trait that is discernible throughout your writings. Indeed, without contemplation we begin to distance ourselves from our subjective experience and thus from the Lord. Yet he remains ever close; we must be disposed to hear and respond to his slightest touch. Two last points are of great interest to me: the constant reference to divine indwelling and the seeking/finding theme. God has, in his inscrutable providence, decided to make his home within our being. From this flows an incomprehensible dignity that we are challenged to attend to. With such a guest, how reverently we should live! It is because of our blindness and insensitivity that we fail many times to live within this presence. Then too, Julian, you speak of two movements that are of great importance: seeking the Lord and finding him. For you indicate that in the finding we receive consolation and deep joy; in the seeking, the Lord is pleased and delighted. Both are good, yet what is central is the Lord's will. Thus if we are to find the Lord, then we should rejoice in such a grace. Come what may, it is recognizing and doing God's will that determines sanctity. For your lightness of touch, for your sharing of faith vision, for your modeling of prayer, for your gentle humanness, I thank you. With deep affection, RFM Happiness Contentment For until I am substantially united to him, I can never have perfect rest or true happiness, until, that is, 1 am so attached to him that there can be no created thing between my God and me. (183) For this is the loving yearning of the soul through the touch of the Holy Spirit. from the understanding which I have in this revelation: God, of your goodness give me yourself, for you are enough for me, and I can ask for nothing which is less which can pay you full worship. And if I ask anything which is less, always I am in want; but only in you do I have everything. (184) Letters of Gratitude / 845 God's Will Relativity Pleasing God ¯. and therefore we may with reverence ask from our lover all that we will, for our natural will is to have God, and God's good will is to have us, and we can never stop willing or loving until we possess him in the fullness of joy. And there we can will no more, for it is his will that we be occupied in knowing and loving until the time comes that we shall be filled full in heaven¯ (186) But the reason why it seemed to my eyes so little was because I saw it in the presence of him who is the Creator. To any soul who sees the Creator of all things, all that is created seems very little¯ (190) And this vision taught me to understand that the soul's constant search pleases God greatly¯ For it cannot do more than seek, suffer and trust. And this is accomplished in every soul, to whom it is given by the Holy Spirit. And illumination by finding is of the Spirit's special grace, when it is his will. Seeking with faith, hope and love pleases our Lord, and finding pleases the soul and fills it full of joy. And so I was taught to understand that seeking is as good as contemplating, during the time that he wishes to permit the soul to be in labor. It is God's will that we seek on until we see him, for it is through this that he will show himself to us, of his special grace, when it is his will. And he will teach a soul himself how it should bear itself when it contem-plates him, and that is the greatest honor to him and the greatest profit to the soul, and it receives most humility and other virtues, by the grace and guidance of the Holy Spirit¯ For it seems to me that the greatest honor which a soul can pay to God is simply to surrender itself to him with true confidence, whether it be seeking or contemplating. These are the two activities which can be seen in this vision: one is seeking, the other is contemplating. Seeking is common to all, and every soul can have through grace and ought to have discretion and teaching from Holy Church¯ It is God's will that we receive three things from him as gifts as we seek¯ The first is that we seek willingly and diligently without sloth, as that may be with his grace, joyfully and happily, without unreasonable depression and useless sorrow. The second is that we wait for him steadfastly, out of love for him, without grumbling and contending against him, to the end of our lives, for that will last only for a time¯ The third is that we have great trust in him, out of complete and true faith, for it is his will that we know that he will appear, suddenly and blessedly, to all his lovers. For he works in secret, and he will be perceived, and his appearing will be very sudden¯ And he wants to be trusted, for he is very accessible, familiar and courte-ous, blessed may he be. (195-196) And in this my understanding was lifted up into heaven, where I saw our Lord God as a lord in his own house, who has called all'his friends to a splendid' feast. Then I did not see him seated anywhere in his own house; but ! saw him reign in his house as a king and fill it all full of joy and mirth, gladdening and consoling his dear friends with himself, very familiarly and courteo.usly, with wonderful melody in endless love in his own fair blissful countenance, which glorious countenance fills all heaven full of the joy and Citations are reprinted from Julian of Norwich, Showings. trans, by Edmund Colledge, O.S.A., and James Walsh, S.J., © 1978 by The Missionary Society of St. Paul the Apostle in the State of New York, used by permission of Paulist Press. 646 / Review for Religious, Sept.-Oct., 1982 Dryness of Spirit bliss of the divinity. (203) This vision was shown to teach me to understand that some souls profit by experiencing this. to be comforted at one time, and at another to fail and to be left to themselves. God wishes us to know that he keeps us safe all the time, in sorrow and in joy; and sometimes a man is left to himself for the profit of his soul, although his sin is not always the cause. For in this time I committed no sin for which I ought to have been left to myself, for it was so sudden. Nor did I deserve these feelings of joy, but our Lord gives it freely when he wills, and sometimes he allows us to be in sorrow, and both are one love. For it is God's will that we do all in our power to preserve our consolation, for bliss lasts forevermore, and pain is passing, and will be reduced to nothing for those who will be saved. Therefore it is not God's will that when we feel pain we should pursue it in sorrow and mourning for it, but that suddenly we should pass it over, and preserve ourselves in the endless delight which is God. (205) And when we fall back into ourselves, through depression and spiritual blindness and our experience of spiritual and bodily pains, because of our frailty, it is God's will that we know that he has not forgotten us. (307) For our courteous Lord does not want his servants to despair because they fall often and grievously: for our falling does not hinder him in loving us. (245) Our Lord wants us to have true understanding, and especially in three things which belong to our prayer. The first is with whom and how our prayer originates. He reveals with whom when he says: I am the ground: and he reveals how by his goodness, because he says: First it is my will. As to the second, in what manner and how we should perform our prayers, that is that our will should be tuned, rejoicing, into the will of our Lord. And he means this when he says: I make you to wish it. As to the third; it is that we know the fruit and the end of our prayer, which is to be united and like to our Lord in all things. (250-251) II Simone Weil France Dear Simone, l write in gratitude for your essays touching on a wide range of experience: God's presence in our human condition, the plight of the worker, the meaning of affliction, the purpose of s~tudy, the struggle for justice, the future of political and economic systems. You speak from felt experience, keenly analyzing the causes and effects of human proclivities and aberrations. Provocative, inspiring, challeng-ing all, your reflections have touched many minds and hearts; your sensitive spirit has provided both theoretical and practical implications that continue to have impact on our times. Letters of Gratitude A trait that strikes me deeply is your candidness in addressing personal and collective issues. In regard to your spiritual life, you were drawn toward Catholi-cism but felt that you could not accept that stirring because in so doing you would remove yourself from large segments of the human family. While failing to see the logic of your conclusion, 1 respect your unwillingness to compromise, your com-mitment to principle. Your courage is impressive. Besides personal honesty in terms of your own life-style, you take on systems that oppress and exploit the fundamental rights of people. A deep sense of responsibility toward the common good and a powerful vision of human solidarity made you cry out wherever the dignity of people was threatened or.injured. Human respect did not paralyze you; you were willing to pay the price in your hunger and thirst for justice. A related but distinct theme is your profound insight into the philosophic patterns of means-end. The ultimate evil is to reverse the order of reality: turning means into ends (138). This principle explains so much of life. Other authors concur with your observation but from slightly different angles: C. $. Lewis warns of getting caught on Christianity (creeds, codes, cults) and' forgetting about Christ; he notes elsewhere how writers begin to focus more on how they say things rather than the truth which is the end of all discourse. Pope John Paul 11 speaks about techhology enslaving the person whenever humans fail to exercise their proper responsibility over the instruments that they have created. All in all, exploitation and manipulation are the consequences of failing to allow'the goal to govern the process. Such a failure fosters death, not life. By profession you did spend some time teaching. In writing about this most noble vocation you articulated a thesis that all study, by its very nature, is directed toward the love of God and is a preparation for that love. The inner dynamism of the process contains the power of contemplation, that human act of loving atten-tiveness that puts us into intimate contact with reality. All study is an exercisein attention; attention is a form of contemplation: contemplation is essentially a union with reality whose ultimate source is God. In faith we bglieve that all creation in some way manifests the Creator. Thus your thesis has a firm theologi-cal basis. Regardless of the discipline, be it anthropology, sociology or literature, attentiveness to the reality exposed by these studies is indirectly preparing the alert student to love of God. What joy this is for the faith-filled teacher; what a surprise to the atheist who unwittingly leads the searching student into the embrace of God. Shakespeare once wrote: "Expose thyself to feel what wretches feel." You worked in a factory and understood from experience many of the trials of human life. From the inside you struggled with need and pain, small joys and unhappy compensations. Choice, not necessity, drew you into this world. To the extent that you did not need to remain in the w~rld of wretches, possessing the necessary resources both intellectually and materially to exit at will, there was a tinge of unreality in such a choice. Not all the strings were cut. Regardless, you tasted the full range of boredom, anomie and meaninglessness that result from situations in which people are no longer dealt with as persons but are treated as objects or machines. It was from this posture that you prophetically demanded reform in 641~ / Review for Religious, Sept.-Oct., 1982 systems that impinged negatively on the hearts and dignity of people. Your words continue to challenge our generation, caught by a vast technological network that threatens our freedom and enslaves our spirits. A special influence in your life was a poem by George Herbert entitled "Love." While concentrating with great effort on the inner meaning of this distant, sensitive man's beautiful verse, you encountered the Lord. Drawn into the dialogue of the poem your heart was captured and held fast. The intimacy and indwelling articu-lated by HerbertAake us to the heart of faith: a deep personal relationship with God that provides a basis for discipleship. The struggle expressed between the invitation to be with God and one's sense of unworthiness, between resting in the Lord and being busy with one's duties and responsibilities, between allowing God to be God and trying to control the flow of lives--all these apparently were part of your existential experience. In a single short poem, crucial life issues were raised and given a resolution: to live in his presence. Eternal joy is contingent upon our individual responseto this challenge. The ways in which God touched your life were as many as the ways in which he used you to influence others. Your awareness of this sensitive process is de-scribed by the term "instrumentality." Through various persons, seen precisely as channels of grace, the Lord made his presence felt: Fr. Perrin acting as friend-counselor transmitted a sense of faith; Homer writing in The Iliad shared a scope of reality and human interaction that enriched your sense of meaning; close friends, intervening at key moments in your life, made visible divine love in word and deed. Having known the divine presence, you in turn shared, through your finely honed gifts, your interpretation of that experience. The Creator and creature in dynamic mutuality! St. Francis' prayer experienced and lived! All of us who have read your works know firsthand the power, meaning and joy of this instrumentality. Sincerely, R.F.M. Friendship Fear But the greatest blessing you have brought me is of another order. In gaining my friendship by your charity (which 1 have never met anything to equal), you have provided me with a source of the most compelling and pure inspiration that is to be found among human things. For nothing among human things has such power to keep our gaze fixed ever more intensely upon God, than friendship for the friends of God. (19) Everybody knows that really intimate conversation is only possible between two or three. As soon as there are six or seven, collective language begins to dominate. That is why it is a complete misinterpretation to apply to the Church the words "Wheresoever two or three are gathered together in my name, there am I in the midst of them." Christ did not say two hundred, or fifty, or ten. He said two or three. He said precisely that he always forms the third in the intimacy of the tete-a-tete: (23) As always happens, mental confusion and passivity leave free scope to the imagination. On all hand~ one is obsessed by a representation of social life Letters of Gratitude Prayer Joy Presence Unhappiness Expression which, while differing considerably from one class to another, is always made up of m~,,steries, occult qualities, myths, idols and monsters; each one thinks that power resides mysteriously in one of the classes to which he has no access, because hardly anybody understands that it resides nowhere, so that the dominant feeling everywhere is that dizzy fear which is always brought about by loss of contact with reality. (37) The key to a Christian conception of studies is the realization that prayer consists of attention. It is the orientation of all the attention of which the soul is capable toward God. The quality of the attention counts for much in the quality of prayer. Warmth of heart cannot make up for it. (44) The intelligence can only be led by desire. For there to be desire, there must be pleasure and joy in the work. The intelligence only grows and bears fruit in joy. The joy of learning is as indispensable in study as breathing is in running. Where it is lacking there are no real students, but only poor caricatures of apprentices who, at the end of their apprenticeship, will not even have a trade. (48) Not only does the love of God have attention for its substance; the love of neighbor, which we know to be the same love, is made of this same substance. Those who are unhappy have no need for anything in this world but people capable of giving them their attention. The capacity to give one's attention to a sufferer is a very rare and difficult thing: it is almost a miracle; it is a miracle. Nearly all those who think they have this capacity do not possess it. Warmth of heart, impulsiveness, pity are not enough . The love of our neighbor in all its fullness simply means being able to say to him: ~What are you going through?". This way of looking is first of all attentive. The soul empties itself of all its own contents in order to receive into itself the being it is looking at, just as he is, in all his truth. (51) Nothing is more difficult to know than the nature of unhappiness: a residue of mystery will always cling to it. For, following the Greek proverb, it is dumb. To seize its exact shadings and causes presupposes an aptitude for inward analysis which is not characteristic of the unhappy. Even if that aptitude existed in this or that individual, unhappiness itself would balk such an activity of thought. Humiliation always has for its effect the crea-tion of forbidden zones where thought may not venture and which are shrouded by silence and illusion. When the unhappy complain, they almost always complain in superficial terms, without voicing the nature of their true discontent; moreover, in cases of profound and permanent unhappi-ness, a strongly developed sense of shame arrests all lamentation. Thus, every unhappy condition among men creates the silent zone alluded to, in which each is isolated as though on an island. Those who do escape from the island will not look back. The exceptions turn out almost always to be more apparent,than real. (64) No thought attains to its fullest existence unless it is incarnated in a human environment, and by environment I mean something open to the world around, something which is steeped in the surrounding society and is in contact with the whole of it, and not simply a closed circle of disciples Citations are reprinted with permission from the book The Sirnone Weil Reader. edited by George Panichas, © 1977. Published by David McKay Co., Inc. 650 / Review for Religious, Sept.-Oct., 1982 Silence Suffering Joy Instrumentality Idea Suffering Failings around a master. (84) The whole of space is filled, even though sounds can be heard, with a dense silence which is not an absence of sound but is a positive sound object of sensation; it is the secret world, the world of Love who holds us in his arms from the beginning. (87) I am convinced that affliction on the one hand, and on the other hand joy, when it is a complete and pure commitment to perfect beauty, are the only two keys which give entry to the realm of purity, where one can breathe: the home of the real. But each of them must be unmixed: the joy without a shadow of incompleteness, the affliction completely unconsoled. You understand me, of course. That divine love which one touches in the depth of affliction, like Christ's resurrection through crucifixion, that love which is the central core and intangible essence of joy, is not a consola-tion. It leaves pain completely intact . for anyone in affliction, evil can perhaps be defined as being everything that gives any consolation. (92-93) We know that joy is the sweetness of contact with the love of God, that affliction is the wound of this same contact when it is painful, and that only the contact matters, not the manner of it. (107) It is more suitable for some thoughts to come by direct inspiration; it is more suitable for others to be transmitted through some creature. God uses either way with his friends. It is well-known that no matter what thing, a donkey for instance, can be used as agent without making any difference. It pleases God perhaps to choose the most worthless objects for this purpose. I am obliged to tell myself these things so as not to be afraid of my own thoughts. (110) Now, everybody knows from his own experience how unusual it is for an abstract idea having a long-term utility to triumph over present pains, needs and desires. It must, however, do so in the matter of social existence, on pain of a regression to a primitive form of life. (150) ¯ . . for the understanding of human suffering is dependent upon justice, and love is its condition. (181) In private life also, each of us is always tempted to set his own failings to a certain extent, on one side. relegate them to some attic, invent some method of calculation ~hereby they turn out to be of no real consequence. To give way to this temptation is to ruin the soul; it is the one above all, that has to be conquered. (187) III Ralph Waldo Emerson New England Dear Mr. Emerson, I write in gratitude for the brilliant essays that have flown so freely from your generous pen. Few subjects escape your incisive gaze and contemplative spirit. Letters of Gratitude / 65"1 History, personalities, nature, culture, education, politics, religion have all elicited your comments and artistic revelation. Lecture halls in America and Europe still reecho with the sound of your voice; the mind and heart of many a transcendental-ist quiver with awe at your observations. Even the woods and hills of New England have never been the same since your vision of their very essence. The inward journey! If for no other reason than this, your writings challenge our achievement-oriented generation and activistic culture to reexamine its values and life-style. Prime time and energy must be budgeted for personal interior renewal. You model well for us here. Interiority was a way of life which you evidenced by the depth of your writing. Your words come from a source far beyond your own power; one can sense this in the tone of your discourse. Your contemplative stance presents a viable option for many of us desirous of a life-style radically different from the one offered by our culture. Another world that is not primarily concerned with productivity and external achievements is available to anyone who desires it. Your life makes present such a choice and, though fear of the interior life remains, your courageous entrance instills hope. "Self-Reliance" is a most powerful essay. You state that the divine spark resides in all of us and tends to be activated in sporadic moments. All have the potential in varying degress for genius--those with developed artistic skills express that genius in some visible-audible manner. My understanding of your meaning of self-reli-ance is not that we are called to some solitary, stoical, individualistic self-suffi-ciency; but rather, that we are motivated to get in touch with our deepest self, far beyond the superficial narrowness of our surface self and find therein a wealth that is wedded to the life force (what we call in theological terms, God). Such an analysis would imply that not to have self-reliance would be to cut oneself off from the source of existence. Your abhorrence of conformity and false consistency is well taken at this point. A failure to live from internalized values carries the price tag of no personal identity, a price paid by too many. Healthy and authentic self-reliance fosters true identity and its accompanying freedom. Initially, I struggled with your style--philosophic, at times highly abstract and tight. Profundity and clarity are seldom happily married because of the mysterious nature of reality. The closer one is to truth the more difficult becomes its expres-sion. Simplicity gets covered by human discourse. The mental challenge to reach beyond any style is well worth the effort. Your writings contain a spirit of deep tension between the individual and collective whole, between personal freedom and authoritarian structures, between self and institutions. You are clearly committed to the first value in each set, i.e., the individual, freedom and self. This seems so obvious that the advantages and importance of the common good are not given full weight, the necessity of some structures containing an authority is not fully appreciated, the role that a given institution can play in fostering life fails to be properly valued. Your own expe-rience of leaving the institutional ministry may have had much to do with your outlook. Perhaps the delicate balance between complementary sets of values can-not be maintained by a prophetic spirit such as yours. An implicit principle of 652 / Review for Religious, Sept.-Oct., 1982 nature indicates that the development in one direction of our giftedness entails the underdeveloping of others. Such is reality. Thus the experience of your own genius would not allow outer pressures to thwart its expression. The negative and re-straining forces within institutional structures, the decisions of authority and the challenges of social concerns--all thirsting for precious time and energy--weighed so heavily in your judgment that their advantages had to be forfeited. Your piercing intellect cut through what is extraneous in human experience into its heart, the essence of things. In succinct, pithy phrases, you captured principles and patterns of universal significance, thus shedding light on complex experiences and bringing joy to the spirit which perceives but lacks words to articulate its insight. In a single essay many such phrases reside, awaiting discovery by the thirsting soul. For example, in "Compensation" we read: Nature hates monopolies and exceptions. There is a crack in every thing God has made. Fear is an instructor of great sagacity and the herald of all revolutions. Commit a crime, and the earth is made of glass. It is the nature of the soul to appreciate all things. How unfortunate that many have not stopped at your well of late. As a beneficiary of your life-giving water, ! express deep gratitude to you. Your legacy is vast and varied: intellectual excellence of the highest quality, challenging us to develop the rich potential of our minds; historical perspective promoting a contextual vision of life; critical analysis of incisive accuracy, drawing us out of naivete into a sense of healthy criticism; personal integrity as a key goal of growth, demanding that we be true to our own giftedness; enthusiastic living of life, abhorring stagnation and the living of others' scripts; literary expertise ranging from the classic prose to the most lyrical poetry, inviting us to revisit the verbal gems of distant ~pilgrims. These qualities have influenced many: Henry David Thoreau, Emily Dickinson, and countless others. The legacy has not been forgotten. Sincerely, R.F.M. Revelation Perspective We distinguish the announcements of the soul, its manifestations of its own nature, by the term Revelation. These are always attended by the emotion of the sublime. For this communication is an influx of the Divine mind into our mind. It is an ebb of the individual rivulet before the flowing surges of the sea of life. Every distinct apprehension of this central com-mandment agitates men with awe and delight. A thrill passes through all men at the reception of new truth, or at the performance of a great action, which comes out of the heart of nature. In these communications the power to see is not separated from the will to do, but the insight proceeds from obedience, and the obedience proceeds from a joyful perception. (269) The field cannot be well seen from within the field. The astronomer must Letters of Gratitude / 653 Hope Beauty Poet Words Beauty Wisdom Expectation Action Presence have his diameter of the earth's orbit as a base to find the parallax of any star. (285) But the man and woman of seventy assume to know a[[, they have outlived their hope, they renounce aspiration, accept the actual for the necessary and talk down to the young, Let them then become organs of the Holy Ghost; let them be lovers; let them behold truth: and their eyes are uplifted. their wrinkles smoothed, they are perfumed again with hope and power. (289) Though we travel the world over to find the beautiful, we must carry it with us, or we find it not. (309) Too feeble fall the impressions of nature on us to make us artists. Every touch should tbrill. Every man should be so much an artist that he could report in conversation what had befallen him. Yet, in our experience, the rays or appulses have sufficient force to arrive at the senses, but not enough to reach the quick and compel the reproduction to themselves in speech. The poet is the person in whom these powers are in balance, the man without impediment, who sees and handles that which others dream of, traverses the whole scale of experience, and is representative of man, in virtue of being the largest power to receive and to impart. (321) Words and deeds are quite indifferent modes of the divine energy. Words are also actions, and actions are a kind of words. (322) Wherever snow falls or water flows or birds fly, wherever day and night meet in twilight, wherever the blue heaven is hung by clouds or sown with stars, wherever are forms with transparent boundaries, wherever are outlets into celestial space, wherever is danger, and awe. and love--there is Beauty, plenteous as rain, shed for thee, and though thou shouldst walk the world over, thou shalt not be able to find a condition inopportune or ignoble. (341) To finish the moment, to find the journey's end in every step of the road, to live the greatest number of good hours, is wisdom. (350) I compared notes with one of my friends who expects everything of the universe and is disappointed when anything is less than the best, and I found that ! begin at the other extreme, expecting nothing, and am always full of thanks for moderate goods. (351) Therefore all just persons are satisfied with their own praise. They refuse to explain themselves, and are content that new actions should do them that office. They believe that we communicate without speech and above speech, and that no right action of ours is quite unaffecting to our friends, at whatever distance; for the influence of action is not to be measured by miles. (358) Why should 1 fret myself because a circumstance has occurred which hinders my presence where I was expected? If I am not at the meeting, my presence where 1 am should be as useful to the commonwealth of friend-ship and wisdom, as would be my presence in that place. I exert the same quality of power in all places. (358) Reprinted from The Selected Writings of Ralph Waldo Emerson edited by Brooks Atkinson. Pub-lished by Random House, Inc. 654 / Review for Religious, Sept.-Oct., 1982 Truth Joy Life Renewal Faith Avarice Truth is the summit of being: justice is the application of it to affairs. (368) On the other part, rectitude is a perpetual victory, celebrated not by cries of joy but by serenity, which is joy fixed or habitual. (370) Life goes headlong. We chase some flying scheme, or we are hunted by some fear or command behind us. But if suddenly we encounter a friend, we pause: our heat and hurry look foolish enough: now pause, now posses-sion is required, and the power to swell the moment from the resources of the heart. The moment is all. in all noble relations. (378) The criticism and attack on institutions, which we have witnessed, has made one thing plain, that society gains nothing whilst a man, not himself renovated, attempts to renovate things around him: he has become tediously good in some particular but negligent or narrow in the rest; and hypocrisy and vanity are often the disgusting result. (455) The disease with which the human mind now labors is want of faith. (458) A canine appetite for knowledge was generated, which must still be fed but was never satisfied, and this knoffledge, not being directed on action, never took the character of substantial, humane truth, blessing those whom it entered. It gave the scholar certain powers of expression, the power of speech, the power of poetry, of literary art, but it did not bring him to peace or to beneficence. (459) Address: The Contemporary Spirituality Of the Monastic Lectio by Matthias Neuman, O.S.B. Price: $.50 per copy, plus postage. Review for Religious Room 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Poverty, Time, Solitude: A Context for a Celibate Life-style Anthony Wieczorek, O.Praem. Brother Wieczorek's ~Parables and Paradigms" appeared in the July/August issue. He resides presently at the Holy Spirit House of Studies; 4841 South Woodlawn Ave.; Chicago, IL 60615. Celibacy is a dimension of a religious way of life. To be understood, therefore, celibacy must be seen in the context of religious life. The meaning of celibacy arises out of its relationship with the complementary vows of poverty and obedience, as well as out of the significance of communal life, prayer, and basic Christian virtue. Seen out of the context of all these elements, celibacy suffers a deprivation and a distortion. From the outset, it is important to be reminded that celibacy is not simply an ethic. Taken out of its context, celibacy is often reduced to being a moral direc-tive-- a negative moral directive. Celibacy is much more than a set of specific sexual mores; it is an extension of Christian virtue, a continuation of it. The sexual demeanor proper to celibacy rests upon Christian virtues and values such as respect for human dignity, single-heartedness, the sacredness of human life, a deep appreciation for what friendship and love can be, compassion, selflessness, and service. A discussion of celibacy must begin here. Before a decision can be made about living celibately, the question must be considered: What does it mean to live a Christian way of life? Am I willing to live with the restraints and limitations imposed upon me, not by celibacy, but by basic Christian values? Only after a person is willing to try to understand, accept, and live a Christian way of life can the matter of celibacy be addressed. Without this prior realization and commitment, celibacy has no context, no depth of meaning, and is left to be nothing more than just another "Thou shalt not . To see at least some part of the richness and potential of celibacy, it must be 655 656 / Review for Religious, Sept.-Oct., 1982 viewed as a dedication to poverty, a devotion of time, and a dependence upon solitude. Celibacy as a Dedication to Poverty The vow of celibacy stands nearest to the vow of poverty. Hence, it is an understanding of poverty that sheds the most light upon an understanding of celibacy. If poverty as a way of life cannot be embraced, neither can celibacy. Poverty is precisely a way of living. It is much more than not having the money to buy something .To be poor means to be without many of the everyday options and opportunities that people who are not poor have. To be poor means, among other things, to live in a constant situation of restriction and limitedness. A poor person has not the option of going to a movie or a ball game, of eating apple pie or cherry, of going to one restaurant rather than another, of wearing these shoes or those, this coat or that. Very often poor people do not have these options because they do not have the physical resources that allow for them. Yet despite being deprived of these "necessities" the poor can live happy and holy lives. The fact of poverty, the force of its physical reality, compels people who are poor to live according to needs and not simply wants. Poverty can "cleanse" us of the unnecessary. It can put us into a situation where we are able to more clearly distinguish between a need and a want. Poverty can liberate us from the bondage of wants, leaving us free to pursue our true needs, those things without which we cannot fully live a human life. Poverty can be humbling by forcing us to face our needs but it can also teach us that happiness lies not in having every want satisfied but in having our true needs satisfied. Seen in this light, poverty is the paradigm for celibacy. Celibacy is not simply a deprivation, it is a way of life. Therefore, it must be a way of relating. While we can be impoverished in some ways of expressing love, we can be rich in others. After all, intimacy does not depend upon sexual expression any more than a meaningful gift depends upon price. The very restrictedness of our expression can heighten the value of a poem or letter or a simple touch or smile. Celibacy, like poverty, can teach true gratitude for the beauty and preciousness of relationships. Celibacy has the potential to "cleanse" us of what is not essential and let us see what we truly need to both give and receive from people--the trust, the sharing, the dreaming. Celibacy does not demand that we repress our needs. Rather, it points them out in bolder relief and challenges us to distinguish between the frustration caused by the deprivation of needs and that caused by the depriva-tion of our wants. It sometimes requires just as much creativity to live celibately as it does to live in poverty. Do I have the grace to express myself creatively to others? If the limitedness of deliberate impoverishment can be willfully chosen and reason for gratitude in one's life still be found, if one can be satisfied to have needs fulfilled even if wants must go unsatisfied and yet remain appreciative and joyous, then perhaps such a person truly has the grace, the call to live celibately. A Context for a Celibate Life-style / 657 Such a call is a gift. It is the nature of gifts to be both given and received. Therefore, it is quite possible to refuse the gift of celibacy. One of the most common ways of refusing celibacy is by being filled with self-pity. It is not uncommon to hear celibates of all ages bemoan their celibacy the way an amputee bemoans the loss of a limb. Like some amputee victims, celibates can easily become lost in the conviction that they are only half human, that they are not whole. The way to overcome such feelings is not by trying to prove manliness or womanliness. Rather, the challenge is to find worth and dignity in who we are, in the deeper and more lasting qualities of humanness like compassion, the ability to listen, to laugh, to be grateful, to stand outside ourselves at the service of others. Our humanness depends upon our ability to love. That we love and are loved is a need. How we love and are loved is a want. Celibates live in the poverty of not having all their wants satisfied. Celibacy means distinguishing between needs and wants, accepting what cannot be. and finding satisfaction, thanksgiving, and peace in what is. Celibacy as a Devotion of Time One thing that poverty does provide in abundance is time. Being bereft of options does free up large amounts of time. Celibacy likewise provides an abundance of time. The challenge is how that time is to be spent, what our time is to be devoted to. Celibacy, for example, frees us from the time it takes to raise a family, but what does it free us for? Ideally, perhaps, we are freed for prayer, reading, study, even the opportunity to take time to see and wonder and dream. Celibacy also frees us to serve, to be available for people. Yet if all we do is remain available for work and devote little or no time to prayer and reading, we are distorting celibacy by removing it from a critical dimension of its context. A big danger for both celibates and non-celibates is that they give themselves more to their jobs than to God and their families or communities. It is this issue, the proper use of time, that causes one of the biggest consternations for celibates. The tendency toward entrenchment in work can be an escape from intimacy, but it is also true that many of the occupations engaged in by celibates are extremely time-consuming and energy draining. Moreover, it is work which simply must be done. The tension between giving time and taking iime is not lessened by the fact that most celibates do recognize the necessity for being present to community and for entering into solitude with God. A celibate life-style that does not allow for time not only to recreate but also to read and reflect cannot give life to the celibate. Such a life-style will consume that person instead. One of the challenges and disciplines of celibacy is the proper use of time. While celibacy ought to provide time, in practice it often does not. Here, too, celibacy shows a connection with poverty. The poor guard and dispense their resources carefully, So too with the celibate's dispensing of time. Workaholism is as much a threat to celibacy as sexual licentiousness--perhaps 6511 / Review for Religious, Sept.-Oct., 1982 even more so. Our consciences are sensiiive to the issue of sexual restraint but not to making mistresses out of our work. Our culture emphasizes efficiency, produc-tivity, and frowns upon anything that hints of wasting time. Therefore, celibates who find even a little free time quickly and perhaps unconsciously fill it in by doing more. Yet celibacy as a life-style requires time to be set aside not for doing but for being. Time is a gift many celibates refuse to accept because in part they are afraid to take it. Time only makes the loneliness echo more loudly. Time takes away excuses. It confronts us, Yet time in a celibate life-style is essential, for it provides the panorama that enables us to see what we are to move toward. It gives us the opportunity to see and address our needs. Time must be part of every celibate's life, for without that time celibacy loses its context and the solitude that nourishes celibacy cannot be obtained. While celibacy ought to provide time, it is a commod-ity which so few celibates seem to have. Yet time is an essential resource for the celibate for it alone can acquire solitude for us. Celibacy as a Dependence Upon Solitude Celibacy cannot be endured, let alone lived, without the time to enter into solitude with God. Only by freely and gratefully embracing solitude can a person find life in celibacy. Solitude is not loneliness but aloneness, time apart to be alone with oneself and with one's God. Solitude for the celibate is essential for several reasons. Solitude teaches surrender. It strips away the illusion of wants. It is a confrontation with what is real. of what is essential, of what is true. Solitude teaches sight. In the stillness of solitude we see what we would ordinarily have overlooked, assumed, or taken for granted. Through solitude, we are taught to appreciate, admire, and wonder. Solitude teaches sensitivity. Compassion comes from seeing with another's eyes. Solitude makes one hungry to enter into another's life deeply, personally, respectfully, and ge~atly. But often celibates do not embrace solitude. Instead we try to fill in our time with possessions, work. television, and peripheral friendships. Yet it is essential that celibates in particular spend time in solitude so as to spend time with God. In sqlitude we take time to share in God's aloneness. It is in solitude that we can more deeply fall in love with God. If a celibate does not put an effort into being at peace with solitude, into making a friend of solitude, not only does God become a stranger, but we become strangers to ourselves, and celibacy becomes an empty taunt and an ache. Solitude is so important for celibacy because solitude is a quiet moment with God in the privacy and intimacy of one's own heart. Solitude is the backdrop for the silence we need to hear the Word of God. Solitude is the setting for prayer.It directs our life back to God. There is some-thing about solitude that draws us back to center. If we are afraid to spend time with ourselves in the aloneness of our center, we will not come to commune with the silent places of God. The prayer that comes from solitude is the celibate's life blood. Without prayer, celibacy will not. cannot, endure. Without solitude spent with God we become A Context for a Celibate Life-style / 659 strangers to him and so to prayer. Prayer may lead us out of a celibate life-style, but without prayer the apparent emptiness and futility will drive us out of it. Solitude, far from removing us from relationships, prepares us for them. In solitude we have the setting in which to know ourselves, to see ourselves truly, to hear ourselves honestly. To enter into solitude is to venture into the truth of ourselves--be that what it may. With that knowledge we are free to interact with people as persons. With a sense of our own depths we can move toward the depths of others and together with them enter in faith into the depths of God. Conclusion For a full understanding of what celibacy is, it is important that a person move beyond the initial frustration and unnaturalness of living a life of Christian virtues and enter into the discovery of the real mystery and beauty of celibacy. Celibacy centers around accepting solitude, welcoming time, and living in gratitude. It is such things as these that make celibacy seem unnatural. It is not acceptable or typical to be poor, to have time for oneself and for prayer, or to enter willingly into the solitude of one's own soul. To so many, the "unnaturalness" of celibacy is reduced to sexual denial, the deliberate refusal to marry and raise a family. Yet these are only peripheral issues. The seriousness of these issues, however, under-scores the deeper difficulty of celibate life. Celibacy is not only an orientation away from family and spouse (which is hard enough), it must be an orientation toward poverty, time, and solitude. Celibacy itself is neither the sacrifice nor the offering. What we do with celi-bacy is. The beauty and fulfillment in celibacy is found not in what it moves us away from but in what it compels us toward. To find peace and sanctity in celibacy, it is not so important what we purposely and deliberately deny. Rather, it is much more important what we willingly and lovingly embrace. The Celibacy Experience Stephen Rossetti In May, Stephen Rossetti, author of "Psychology and Spirituality: Distinction Without Separation" (July/August, 1981), was awarded his M.A. in Theology from Catholic University, where he plans to continue in the graduate program. His mailing address is: 26 Reed Pkwy., Marcellus, NY 1310g. He who remains in Zion and he that is left in Jerusalem Will be called holy (Is 4:3). Consecrated celibacy is in crisis. The resignation of priests, sisters and brothers, many of them highly respected members of the Church, is no secret. Fear ripples through the ranks of those who have remained, as their closest friends leave to get married. A painful self-analysis naturally follows: Do we really have to be celibate? Why am I the only one left? Will it happen to me? Is celibacy only a vestige of an outmoded spirituality? Why am I still left? Some say the crisis is waning. The Diocese of Buffalo recently reported that its loss of priests and sisters from 1976-81 was only 8.1% and 4.6% respectively, compared to 21.2% and ! 7% from 197 !-76.~ While it seems that fewer are leaving, there are still fewer left in the ranks to do the necessary tasks. It is questionable whether relief is in sight. The continuing decline in priestly vocations in the United States indicates that the crisis is still with us. This past year there has been yet another decline (8.8%) in the number of U.S. theology students studying for the priesthood. These are less than half of the number of the peak years of 1966-67.2 The exodus of priests and sisters is a mult: faceted problem which is more than ~John C. Given, "Buffalo Diocese: Fewer Priests, Nuns Leaving Religious Life," Syracuse Herald- Journal, 30 December 1981, p. A-3. 2"Seminary Enrollment Drops," National Catholic Register, 20 December 1981. 660 The Celibacy Experience / 661 just a crisis in celibacy. However. the internaliTation of celibacy must be seen as a key element in any discussion of the problem. In the first half of this article, i will raise the modern problems with celibacy and look at contemporary attempts to solve this crisis. In this first section, 1 will include such key issues as the essential relationship between mysticism and inter-nalized celibacy, the lack of support for young celibates, a critical look at current discussions about celibacy, and then the important issue of intimacy in a celibate life. In the second half, 1 will attempt to resolve the modern problems with celibacy by returning to the context of mysticism and positing an approach to the subject which is both existential and scriptural. Celibacy and Mysticism In The Psychology of Loving, Ignace Lepp says that the chastity of those consecrated to Christ must be "counterbalanced by a genuinely mystical life." If it is not, there is the risk of psychic damage: The libido cannot be channeled in a different direction without injury to sexuality unless it finds itself entirely consumed in the service of higher psychic activity? There must be, then, a necessary connection between celibacy and mysticism. In our use of the word here, "mysticism" does not refer to extraordinary phenome-na such as visions or locutions, nor does it refer to the highest states of union with God. Rather mysticism, here, means a "genuine though mediated experience of encounter and communication with the personal God."4 In this sense of mystical, the experience is direct and conscious, and it involves God as person. The experience is also mediated. The word mysticism derives from the Greek word mueo. which means to initiate (as into a "hidden" mystery). The mystery can be hidden under, or mediated by, any aspect of life. However, a preeminent place must be given to the classic Christian mediations--which include Scripture, prayer, tradition, and the sacraments--most of all the Eucharist. Hidden within our ordinary life experiences is the presence of Christ. The "mystical experience" is one in which this personal encounter becomes more and more conscious. This encounter becomes stronger as the years pass and celibacy is internalized. The mystical life allows the channeling of sexual and some emotional needs into "higher psychic activity" which results in a mature celibacy. On the other hand, if the mystical life is permitted to atrophy, then a mature celibacy, if not the entire celibate life, will suffer with it. William McNamara, in his latest work, Christian Mysticism: A Psychotheology, believes that the mystical life is indeed atrophying, despite some evidence to the contrary: Hgnace Lepp, The Ps.vchology of Loving. trans. Bernard B. Gilligan (New York: A Mentor Omega Book, 1963), p. 213. 4Karl Rahner, ed., Encyclopedia of Theology: 7he Concise Sacramentum Mundi (New York: A Crossroad Book, The Seabury Press, 1975), p. 1009. 662 / Review for Religious, Sept.-Oct., 1982 It is obvious that we are presently witnessing a psychical revolution, one. in many respects. that has won the approval of science (biofeedback. body consciousness, metapsychiatry. neuroscience, paraphysics, etc.) and one that could, if properly guided, improve our human condition, and expand our human consciousness immeasurably. There is little evidence. however, that a spiritual-mystical renewal is going on. despite Vatican 11 and the subsequent changes in the Church.5 If McNamara is correct, celibacy will be lost. A truly internalized celibacy, that is, a mature celibacy, requires this mystical life. If celibacy does not become mystical, if it does not grow into a mystical vision, then "God's grace" alone will not uphold the celibate. Grace builds and makes possible an authentic Christian-mystical life; it is not a supernatural substitute for our humanity. Celibacy without mysticism may degenerate inlo mere asceticism, which would be ultimately self-destructive for lack of love. McNamara goes on to say that "man is naturally contemplative. But his mystical powers, left unexercised for so long, are seriously atrophied."6 This is a serious loss for all believers since it has a direct impact on the vitality of their faith and on the development of their full humanity. However, for the celibate in particular, this situation is fatal. With an atrophied mystical life, he is likely to reject celibacy for the sake of his "sanity": he will slowly die to ministry: or he will sublimate his sexual desires in non-productive ways. ls McNamara correct in saying that we have let our mystical powers atrophy and thus we have lost an internalized celibacy? The exodus of consecrated celibates points in that direction. At any rate, in the light of the past twenty years, we can slarely say that in the present state of crisis the depth of our commitment is being tested. In previous years it might have been possible to survive in celibacy by relying on secondary supports. Today it is just not possible. Within this crisis, celibates must develop a mature, internalized love of celibacy based first and fore'most on their own mystical vision and growing encounter with the risen Christ. The state of the Church and Western society makes this absolutely necessary. Little Support for Remaining in the Celibate State Our Western culture offers little support for celibacy. In fact, it is, in some ways, the most discouraging culture possible for a celibate. It ignores religion. Our culture is essentially a-Christian (without Christianity). It would be easier to main-tain a celibate commitment in a culture that is hostile to Christianity--as in the days of the early Christians. At least one could then take heart amidst persecution and 'join" on~self to a tightly knit community of brothers and sisters totally dedi-cated to Christ while fighting an obvious, common antagonist. But today's West-ern culture ignores religion and the celibate. Heroism is more difficult in the face of 5William McNamara, Christian Mysticism: A Psychotheology (Chicago: Franciscan Herald Press, 1981), p. 20. 61bid. p. 22. The Celibacy Experience disinterest than of hatred--and celibacy is a heroic life. It receives inspiration from a culture which applauds those who live it. And it flourishes when it is persecuted. But when it is ignored, it is most sorely tried. On a deeper level, however, it is not quite accurate to say that our culture is totally oblivious to Christianity. The words of the Gospel ring true: "He who is not with me is against me, and he who does not gather with me scatters" (Lk 1 !:23). In the final analysis, it is not possible to be neutral to the message of Christ. In whatever form it is presented, explicitly or implicitly, the message of salvation will either be accepted or rejected. Our culture is no exception. Underneath its appar-ent unconcern with Christianity is a subtle barrage of counter-invitations. There are constant overt and subliminal innuendos that cannot fail to tug and tug at the Christian's sexual drives. Our society manifests a sort of cultural passive-aggressive behavior, one that seems tolerant of Christianity but is subtly waging war on its norms. Without Christ, our society loses touch with its deepest need for meaning. According to psychiatrist Viktor Frankl: What is behind the emphasis on sexual achievement and power, what is behind this will to sexual pleasure and happiness is again the frustrated will to meaning. Sexual libido only hypertrophies in an existential vacuum. The result is an inflation of sex . 7 This "inflation of sex" in our society sorely tests the strongest of celibates. The uncommitted are likely to be entrapped. Not only does our culture attack the value of celibacy, new Western attitudes also undermine previous supports for the celibate. There is a new attitude towards authority and tradition: a child-like obedience is not acceptable to the modern mind. As Victor Frankl says, "in contrast to man in former times, he is no longer told by traditions and values what he should do.'~ Likewise, those in the Church accept less and less the fact of canon law and magisterial teaching as being reason enough for remaining celibate. This changing attitude towards authority and tradi-tion is encouraged by the great upheavals within the post-Vatican II Church. The opportunities within such a freedom are great, yet there is also a concomitant increase of danger. Within such a freedom celibates are required to make their commitment their own, with little support from the culture or Church tradition. Concomitant with this rejection of authority and tradition, there is a shift in our concepts, theologies and spirituality. Words such as obedience, sacrifice, ascet-icism and sin are used less frequently. A new model has been substituted which 1 will call the "human growth" model of spirituality. This modern growth-model uses existential concepts such as freedom, human development, holistic growth, and personal responsibility. It understands development in the spiritual life as growth in love and intimacy. It stresses the importance of psychology, self-knowl- 7Viktor E. Frankl, The Unconscious God: Psychotherapy and Theology (New York: Simon and Schuster. 1975), pp. 85-86. ~ Slbid., p. 91. 6 ~4 / Review for Religious, Sept.-Oct., 1982 edge, wholeness and all that is authentically human. This model is no doubt a positive, legitimate step in the progress toward a twentieth-century spirituality. It reacts strongly against a previous tendency to reject humanity in favor of some angelic spirituality. Nonetheless, the model has serious shortcomings, e.g., a failure to relate a mature, self-sacrificing obedience to human freedom. And with the transition from earlier models of spirituality to the human growth model, a problem has developed in our theology of celibacy. On the basis of this model it is not so easy to provide an understanding of a celibate life. Love, marriage, children are all an integral part of what it means to be fully human. Without the sharing of the deepest levels of intimacy, as between husband and wife, it would seem that the human growth of.a celibate must be stunted. Our former theology had several ways of dealing with this lack of full intimacy for celibates. For example, repeating an oft-cited idea on celibacy, the Council Fathers of Vatican I1 stated that celibate priests thereby evoke that mysterious marriage which was established by God and will be fully manifested in the future, and by which the Church has Christ as her only spouse.9 There is a theological truth in these and similar statements, but to the modern mind they seem to mean little. How can a "mysterious marriage" deepen my intimacy? To some it sounds like "magical grace." Such theological categories do not mesh with the modern mind which thinks in terms of intersubjectivity, inti-macy, personal self-gift, loving response, and the importance of concrete, interper-sonal relationships for spiritual growth and for ushering in the kingdom of love and peace. This change in mentality requires a change in theology as well. Some New Approaches to Celibacy In Sacrarnentum Mundi Leonhard Weber says: In the formation of priests and in their further development, many of the supports of celibacy which were hitherto relied on will fall away, having proved themselves unreal or erroneous. They must no longer be appealed to. In their place theologically valid arguments must be used, and new aids which correspond to present realities.~0 Many modern spiritual men and women have grappled with the absence of such new arguments. They generously tried to rework an outdated theology of celibacy to correspond to the needs of today--with limited success. For example, much energy is going into showing that one's sexuality is not stunted by celibacy. This is done by making a distinction between the terms genital and sexual. This is a redefinition of categories according to which the word "genital" is applied to what was usually meant by the word "sexual," and then "sexual" in its broadest sense is taken to mean maleness or femaleness. Thus, modern reflection can say that the celibate is still a fully sexual being--but without genital expression. And so a nun could have a close relationship with a priest, and call it a "sexual" relationship-- 9Walter M. Abbott, gen. ed., The Documents of Vatican.H (Chicago: Follett Pub. Co., 1966), p. 566. ~°Sacramentum Mundi.p. 183. The Celibacy Experience / 665 but denying to it "genital" expression. This definition rightly admits that the celibate is not a neuter being but always remains truly male or female. And so at least it should help to keep celibates from attempting to become sexless angels. But however true the first step, saying "a celibate is still male or female," may be, the next statement, "a celibate is fully sexual but not genital," conveys mean-ings and values that are not as evidently proper. The latter statement blurs the important distini:tion there must be between male-female friendship and male-female romantic intimacy. Just as a married man may have female friends, a nun and priest may indeed be friends. But they may not have a romantic intimacy-- even if they do not engage in "genital" activity.~ The distinction between genital and sexual may do more harm than good if it becomes a permission to cross the line of prudence in relations between celibate men and women. Using the excuse that "our relationship is not genital" stems from a legalistic approach to celibacy which in turn endangers true friendship. In addition, any short-term benefits of the principle will be overshadowed by the further fact that it will only justify the kind of obsession with sexuality that is already present in the Church and in society. To focus on the sexuality of the celibate, in fact, obscures the true nature of celibate witness--which should be to point to the primacy of God's kingdom over passing, though good, temporal values. A better approach would distinguish between intimacy and celibacy more strictly. Modern thought in this area is trying to show that the celibate has the same opportunity for intimacy as the married person. This has become especially important in the light of the 1972 NORC study that found that the American priest in general is an "emotionally underdeveloped adult." This has been cause for alarm in the contemporary spiritual milieu which so closely associates spiritual development with human development. What is often forgotten, however, is that the study pointed out that this makes the priest "much like his fellow citizens on the scale of psychological growth" since the average American male also tested out as emotionally underdeveloped.~2 Nevertheless, this new area of reflection, the relationship between intimacy and celibacy, is also having very beneficial results. Celibacy cannot be used as an excuse for refusing to enter into deep human relationships, relationships that are often painful yet necessary for any human growth. Celibacy cannot be seen as representing an excessively other-worldly piety that shuns human affections as unworthy of a spiritual life. The 1971 Synod of Bishops recognized the importance of such human relations in the life of a celibate when it recommended "human balance through well-ordered integration into the fabric of social relationships: fraternal association and companionship with other priests and with the bishop."~3 ~See Paul Conner, "Friendship Between Consecrated Men and Women?" Review for Religious. Vol. 40 (Sept-Oct 1981), pp. 645-659. I:Ernest E. Larkin and Gerard T. Broccolo. eds., Spiritual Renewal of the American Priesthood (Wash. D.C.: U.S. Catholic Conference. 1973), p. I. 666 / Review for Religious, Sept.-Oct., 1982 Pope Paul VI, in his letter, "Sacerdotalis Caelibatus, "likewise stressed the impor-tance of the celibate relations with the laity. In a moving section of his fatherly letter, Paul VI says: By their devoted and warm friendship [the laity] can be of great assistance to the Church's ministers since it is the laity . . . who are in a position, in many cases, to enlighten and encourage the priest . In this way the whole People of God will honor Christ. promising an assured reward to whoever in any way shows charity toward those whom he has sent (Mt 10:42).~4 In a similar way, the community of the individual religious must supply this same much-needed human warmth and intimacy. The 1980 Plenaria for the Sacred Congregation for Religious and for Secular Institutes stated that the religious community is itself a theological reality, and object of contemplation., it is of its nature the place where the experfence of God should be able to, in a special way, come to fullness and be communicated to others?5 There is no excessive supernaturalism here. The celibate is a person firmly planted on the earth and relating with others in a shared community life. Thus, this modern movement in spirituality which ties celibacy to human intimacy can make a positive but limited contribution to a new theology of celibacy, as well as to the humanity of celibates. But, like the distinction between genital and sexual, this attempt to show that the celibate can be as fully intimate as his married counterpart is not totally convincing. The approach may confuse as much as it helps--as, indeed, I think it has done. There is a qualitative difference between the human intimacy possible in a marriage and the :human intimacy permissible for a.celibate. Paul VI commented on this type of love: "And love, when it is genuine, is total, exclusive, stable and lasting."~6 A human marriage, in its final perfection, is such a close bond that "they are no longer two but one flesh" (Mr 19:6). For the celibate this is not permitted. A marriage relationship, if fully realized, has an exclusivity and a totality of self-giv'- ing which is just not available to the celibate. Indeed, if a celibate were to have such an exclusive relationship with another person, regardless of whether it was genital or not, he hardly could be considered celibate. The great witness of centuries of consecrated celibates must lead us to conclude that another kind of ultimate depth of intimacy is possible for a celibate. But our theology has not yet completely uncovered the depths of this celibate intimacy. Communion Is More Than Communication As the pro.blem of celibacy and intimacy and of other celibate issues continues ~31971 Synod of Bishops, The Ministerial Priesthood; Justice in the World (Wash. D.C.: U.S. Catholic Conference, 1972), p. 24. ~'~Pope Paul VI, Encyclical Letter on Priestly Celibacy--June 24, 1967 (Wash. D.C.: U.S. Catholic Conference), p. 39. ~S"The Contemplative Dimension of Religious Life," L'Osservatore Rornano, 26 January 1981, p. 14. ~6Paul VI, Encyclical Letter, p. 1 I. The Celibacy Experience / 667 to be discussed, the debate on the relevance of celibacy in the modern Church continues. This debate often swings between "lyrical panegyrics and one-sidedly negative criticism."~7 Part of the conservative faction believes that the priest must be celibate. No doubt such a vision of Church and faith would be shaken without a celibate priesthood, despite the tradition of the East. Thus, this position clings to such external forms for security--a need which is especially intense during the post-Vatican II upheavals in the Church. Some of the liberals, on the other hand, blame celibacy for destroying the humanity of priests and sisters--a fact which may have validity in a few cases but which glosses over the dynamic witness of a long history of celibacy within the Church. For example, one priest told me that if he ever started to "die" in the ministry he would get out. This is precisely the image some have of the pre-Vatican II Church. In their eyes, it was a church that so stressed an other-worldly piety that it killed the humanity of its people. This section of the liberal faction traces our celibate theology back to Greek philosophi-cal dualism which is said to dismiss worldly values and exalt spiritual ones: others trace celibacy back to Old Testament law which stated that sexual acts made one ritually impure. There are other ways theologians have accounted for our previous tradition of celibacy. The obvious way out is to maintain one's humanity through human intimacy. Seeing the emotional deadness and brokenness of some of their predecessors, many stress the importance of human'growth for spiritual development. Thus, the stress today is on celibate intimacy and communication. And there is a significant attempt within our religious houses to develop a community intimacy, often with good results. Certainly this is a good thing and should be continued. However, is community enough? Does it answer the heart of the problem? We communicate with others to achieve intimacy and wholeness. At times there is an almost compulsive need to lay ourselves bare in a search to maintain or recover our humanity. Admittedly, a certain amount of this is healthy and necessary for any human life, especially a celibate life. This mutual sharing, this intermediate level of intimacy will indeed help our humanity and thus our spirituality. But it is not the final answer, and it is becoming apparent that it is not enough for an authentic celibacy. Of itself, it does not lead to a mature celibacy. Psychiatrist Conrad Baars (who died last October) also believed there is too much communication and not enough communion. In his basic work, Feeling and Healing Your Emotions, he says: Interestingly. wherever members of a community--religious, prayer group, covenant--use the term [affirmation] most freely and glibly, there seems to be the least amount of true affirma-tion. Such places depress one with their bustling activity--planned togetherness, meetings. expected modes of behavior and participation, carefully scheduled recreation, etc, There seems little opportunity for just being--even less for being different or for wanting to be alone. Underneath the new freedom of behavior is often a hidden agenda of new co~7l'ormism . The sign of "new heart living" is communion; yet. there is still too much cornmunication to ~TSacramenturn Mundi. p. 181. 6611 / Review for Religious, Sept.-Oct., 1982 permit communion and authentic being.~s This sort of excessive communication places a burden on friendships that such relationships should not, cannot carry. We are sharing more and more to satisfy the deepest Iongings of our heart, but in the final analysis we are in danger of silencing these longings with a mass of words and superficialities. In fact, such an approach is contrary to real humanity. To share everything easily actually reveals a lack of intimacy. The work of psychiatrist Viktor Frankl shows the nature of true intimacy: The quality of intimacy so characteristic of love is no less characteristic of religion. It is intimate in two senses: it is intimum in the sense of innermost, and second, it is, like love. protected by shame. Genuine religiousness, for the sake of its own genuineness, hides from the public . The mistake is often made of confounding such shame with neurotic inhibition. Shame. however, is a perfectly natural attitude.~'~ It is not normal nor is it healthy to share the deepest intimacies of love, or of faith, in a casual or even friendly way. To keep such things private, except from the most intimate of soul friends, or from one's spiritual director, is a normal and healthy action. It is a sign of true intimacy. Such an attitude maintains the sanctity of the human person. To violate this sanctity is a grievous affair. This violation would ultimately impair the growth of intimacy by destroying some of the conditions necessary for its growth, such as respect for the human person and the need for individual solitude. During a 1978 lecture to the Unione Internazionale dei Superiori Generali, Henri Nouwen commented on this close link between solitude and intimacy: Solitude leads us to a new intimacy with each other and makes us see our common task precisely because in solitude we discover our true nature, our true self, our true identity. That knowledge of who we really are allows us to live and work in community3o It is precisely this depth of intimacy which is the sign of a mature celibate and it is this depth which should enliven and nourish all the other relations a celibate has, just as the intimacy of marriage should ground and nourish the other relations a spouse has. Is Optional Celibacy the Answer? Optional celibacy seems to be emerging as the moderate position in the Church. For pastoral reasons, and in order to recognize cultural diversity, its concession may be required. This change would be theologically easy, given our present understanding of celibacy as distinct from, and not essential to, Orders. But this distinction, though affirmed in modern times, does not take fully into ISConrad Baars. Feeling and Healing Your Emotions (Plainfield, N.J.: Logos International, 1979), p. 221. ~gFrankl, Unconscious God, pp. 47, 46. 2°Henri J. M. Nouwen, "Solitude and Community," lecture presented to the Unione Internazionale dei Superiori Generali, 4 April 1978. p. 20. The Cefibacy Experience account the reality of the place of celibacy in the Latin Church. With the rise of historical and existential theologies, we are coming to a fuller understanding of the place of the whole human person in our theologizing. Thus, while celibacy is only a canonical duty, it figures as an important element in our "collective memory," or our "story," or again, our western Catholic "identity." Concepts that are appearing in the new theology should make us more hesitant to favor optional celibacy too quickly. Celibacy is more than just a discipline. Rather, it has been woven into our history and thus into our collective memories. In the midst of a Church already suffering a severe identity crisis, the impact of optional celibacy on our "story" should be carefully considered. In addition, a case could be made that in no time of history is celibacy more necessary than today. At first glance the statement seems absurd, but when placed into the total context of the times, when one observes the signs of the times, it gains in its appearance of truth. As stated earlier, our people are under a sexual siege by advertisers, movies, TV and other elements of society. In an age when people are trying harder and harder to become liberated from Christian sexual mores, we are becoming more and more enslaved to sex. Such is precisely the nature of sin and evil. It promises the opposite of what it gives. Our society has promised sexual liberation and has produced just the opposite. The value of celibacy as a sign that shows the relative value (while not negating its intrinsic goodness) of sex is never more needed. Also, given the unity of all in the Mystical Body of Christ, it has likewise been never more important for a few to persevere in the struggle against sexual license in a heroic way for its spiritual aid to all people who are struggling with sexual difficulties within their own vocations. Paul speaks of this union of all in Christ when he says to the Corinthians: "If one member suffers, all the members suffer with it; if one member is honored, all the members share its joy" (I Co 12:26). Nonetheless, the pressure is on the Vatican for optional celibacy. While such a compromise may be necessary, I doubt that it will truly alleviate the problem. (Perhaps rather than making celibacy optional, it would be more to the point for the Vatican to announce that marriage is mandatory for all priests and religious! Then when a select few would flee to the mountains and the deserts, there to listen more intently to the "still, small voice," and thus refuse to marry, these are the ones who should be ordained.) Compromise, while often necessary, can fall into tepid-ity, failing to see that, for the celibate, the Christian message is nothing if not radical. "I am Come to cast fire on the earth and what will 1 but that it be kindled" (Lk 12:49), or again, "But because you are lukewarm, neither hot nor cold, I will spew you out of my mouth" (Rv 3:16). Without such a radical, total commitment, there is no deep intimacy--for the celibate as well as for the married person. Deepest Intimacy Is in Mystery This intimacy is completed only in the deepest levels of the person. This depth is beyond the spoken word; it is beyond verbal communication. It can only be 670 / Review for Religious, Sept.-Oct., 1982 called mystery--a mystery which marvelously opens itself up in the communion of love. Thus the depths of intimacy are experienced as mystery, and as love, for both the celibate as well as the married person. This is the deepest level of personal growth and the truest level of self-knowledge. Some commentators on this deepest level of the person have cited the efforts of Nietzsche. They say that Nietzsche saw this great depth which he called "nothing-ness" and yet he was a courageous man to continue to face his "nothingness" and carry on bravely. This may be courage but it also may be a disguised fear--a fear to really experience this "nothingness" or depth of mystery. Nietzsche stood at the brink of the ocean of mystery and summoned the courage to remain there and look. The Christian is called to go one step further--to dive in! Viktor Frankl put forth a similar idea using the image of a summit surrounded by fog: On his way to find the ultimate meaning of life, the irreligious man, as it were, has not yet reached the highest peak, but rather has stopped at the next to highest . And what is the reason the irreligious man does not go further? It is because he does not want to lose the "firm ground under his feet." The true summit is barred from his vision: it is hidden in the fog. and he does not risk venturing into it, into this uncertainty. Only the religious man hazards it.2~ This depth, this "diving into the ocean" or "climbing through the fog to the highest peak" is open to a married couple united in faith. Such an unspoken depth to their relationship allows the mystery of one to be opened and joined to the mystery of the other, the ocean of one to the ocean of the other. This mystery therefore cannot be opened by the effort of one; it requires two to open it. Love requires union, and this deepest mystery is a union of love. At first glance, this would seem to exclude the celibate because the necessary love is, recalling the words of Paul VI, "total, exclusive, stable and lasting." This love seems denied the celibate who has no partner! Within such a quandary, our theology of celibacy is too often opaque, making little sense to the modern person. We could foist the problem onto "grace," and thus expect a solution from some magical power to hold our humanity in abeyance until the end-times. But this would be a denial of the real nature of the Christian message and a misunderstand-ing of the true nature of grace. Christianity is not essentially a negative religion. If it denies, it does so only to affirm in a more profound way. If God asks for any sacrifice, it is only to return the gift a hundred-fold. And, it seems to me, this is the problem with which modern thought on celibacy must deal--a problem that is especially difficult to solve if we use the growth model of spirituality. Celibacy and Theological Distancing To this point, we have merely opened up several problems in our theologies of celibacy. There seems to be a real difficulty in relating the depths of intimacy and celibacy, despite some modern attempts to do so. The older approaches with their 2~Frankl, Unconscious God. pp. 55-56. The Cefibacy Experience / 671 reliance on grace threaten to skip over our true humanity. What is perhaps lacking in both approaches, what may be largely responsible for the crisis in celibacy today, is a proper starting point. An accumulation of theologizing and reflection has developed an elaborate theological understanding of celibacy, but may have lost contact with its simple yet radical starting point. Paul Ricoeur's warning of cultural distancing may apply to our case: Cultural distance is not only the altering of the vehicle, but also the forgetting of the radical question conveyed by the language of another time. It is necessary to undertake, therefore, a struggle against the.forgetting of the question, that is. a struggle against our own alienation in relation to what operates in the question?2 We may, indeed, have forgotten the "radical question" which underlies the very existence of celibacy. This question must come as an existential question which demands a radical human response. The existential question involves an expe-rience that gives rise to the unusual phenomenon of celibacy. This experience I call the celibacy experience. Theological reflection can help make this experience understandable. It can explain its fruits and it can even help prepare someone for it. But theological reflection cannot impart the experience itself. Celibacy must spring from an expe-rience which begets a radical and total response. In the experience, a radical question is asked, and a radical answer must be given--though the response will have to grow in actualization with time. What we need is an existential model of celibacy, one that starts with human experience. This model must be able to address the concepts of intimacy and humanity in a convincing way. These concepts, though, can only be understood when viewed in the light of the beginning section of this article, when we wrote of mysticism, the internalization of celibacy, and higher psychic functions. An,"Existential Scriptural Approach To find such an existential approach, it is necessary to cut through centuries of cultural and theological distancing and return to Scripture. But our approach should not be to use Scripture. in the usual way of the conventional theologies of celibacy. In these approaches, citations are made of such Pauline passages as: The virgin--indeed any unmarried woman--is concerned with things of the Lord. in pursuit of holiness in body and spirit. The married woman, on the other hand, has the cares of this world to absorb her. , (I Co 7:34). Or again, To those not married and to widows, I have this to say: h would be well if they remain as they are. even as I do myself: but if they cannot exercise self-control, they should marry (I Co 7:8-9). These and other such passages, though, are not the celibacy experience itself, a-'Paul Ricoeur, "The Language of Faith," in Charles Reagan and David Steward, eds. The Philosophy of Paul Ricoeur (Boston: Beacon Press, 1978), p. 224. 672 / Review for Religious, Sept.-Oct., 1982 but only reflections on the experience. It is the mystical encounter with God in Christ that results in these inspired theological reflections. Paul's embrace of the life of consecrated celibacy stemmed primarily from his encounter with Christ. He refers to his own celibacy experience: Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? And are you not my work in the Lord? (1 Co 9:1). To the community at Corinth, Paul claims a direct vision of Jesus which grounds his apostolate; it drives him almost compulsively: Yet preaching the gospel is not the subject of a boast; I am under compulsion and have no choice. 1 am ruined if I do not preach it! (I Co 9:16; see 2 Co 5:14). This experience of Paul was not really one experience, but many: "I must go on boasting, however useless it may be, and speak of visions and revelations" (2 Co 12:!). It is only in the light of such experiences that Paul's celibacy makes any sense. He saw everything else as being of secondary importance compared to his being "grasped by Christ" (Ph 3:i2). Paul says, even more forcefully, "1 have come to rate all as loss in the light of the surpassing knowledge of my Lord Jesus Christ" (Ph 3:8). And it is precisely in this light that Paul recommends celibacy as being a way to devote oneself fully to the things of the Lord--just as it was for him. The authority and very existence of his apostolate depended on these experiences, and they became such a driving force in his life that celibacy was a result of it. Traditional celibacy-literature also quotes a passage from the Gospel of Matthew: Some men are incapable of sexual activity from birth: some have been deliberately made so; and some there are who have freely renounced sex for the sake of God's reign. Let him accept this teaching who can (19:12). This teaching, which supplies the theory to Paul's practice, focuses on celibacy "for the sake of God's reign." Notice again that there is no attempt to show that one should be celibate because Christ was, or that celibacy reflects the marriage of Christ with the Church, or even that celibacy is good because one is more effective for ministry. These are all later theological reflections, no matter how true they may be. They do not ground anyone's celibacy. The),' are not the celibacy expe-rience. Rather, as the Matthean Gospel points out, marriage is renounced "for the sake of God's reign." The passage implies that there is a direct experience of the reign of God. Otherwise, it would be impossible to dedicate oneself to it. In fact, the reign of God became a direct reality in the lives of many of those early Christians, enough of a reality to cause them to renounce a fundamental of human life--marriage. This, then was a powerful experience. This in-breaking of the reign of God is an eschatological experience. It is an in-breaking of the eschaton, or last times, into people's lives. Paul's experience was also truly an eschatological one since in his vision he saw the risen Christ who is himself the Reign of God. This is precisely what a mystical experience is, although it can take many different forms. It is an in-breaking of the eschaton, the reign of The Celibacy Experience / 673 God, the risen Christ into people's lives. There is no mysticism without eschat-ology-- an eschatology that proclaims that the kingdom is already present among us, though in a hidden way. Eschatological Fervor And such an eschatological, mystical experience totally changes one's life. It creates such a powerful force and conversion that it can make one cry out, as it did with Paul, "I am ruined if 1 do not preach [the Gospel]." With this conversion comes a new vision--a mystical vision. This experience gives rise to an eschatolog-ical fervor which makes it easy to believe that the end is at hand. Such was often the case with the prophets who, upon experiencing the greatness of God, saw the depths to which God's creation had fallen, and they cried out for repentance, claiming that God's just punishment was near. In the book of Isaiah, for example, the prophet has a vision of the temple of the Lord. He is overwhelmed with the holiness and power of God while the seraphim cry out, "Holy, holy, holy is the Lord of hosts. ! All the earth is filled with his glory!" (6:3). Isaiah immediately felt his own sinfulness in the face of such holiness: "Woe is me, I am doomed! For 1 am a man of unclean lips, living among a people of unclean lips"(6:5), lsaiah's new vision of the holiness of God and the sinfulness of the people leads to his message of the imminent destruction of Israel by God: "lf there be still a tenth part in it, then this in turn shall be laid waste" (6:13). It was in this same eschatological fervor that Paul believed the kingdom of God to be an imminent reality: I tell you. brothers, the time is short. From now on those with wives should live as though they had none: those who weep should live as though they were not rejoicing: buyers should conduct themselves as though they owned nothing, and those who make use of the world as though they were not using it. for the world as we know it is passing away (I Co 7:29-3 I). This eschatological fervor was the result of Paul's experience of the risen Christ. This was a mystical experience which resulted in a new vision of life, a mystical vision. However, it is obvious to us, and even Paul came to understand, that the time is not short. Two thousand years have passed and Christ has still not come in his glory. But to take this approach, that is, to discount the fervor of the early Christians because their belief in the imminence of the second coming proved to be wrong, is to miss the significance of their times, and the truth of their experience. The early Christians experienced the reign of God breaking into their lives. They were baptized in the Spirit and such a baptism was at times a mystical experience which produced this eschatological fervor. As it is recorded in the Acts of the Apostles: The Holy Spirit came upon [the Gentiles]. just as it had upon us at the beginning. Then I remembered what the Lord had said: "John baptized with water but you will be baptized with the Holy Spirit" II 1:15-16). They may have misinterpreted this mystical vision, this new perception of reality: they may have believed that Christ was coming soon. But this is often the case with intense mystical experiences. St. John of the Cross spoke of these 674 / Review for Religious. Sept.-Oct., 1982 dangers with extraordinary mystical experiences; they are often interpreted on too concrete a level, when they are intended for a higher, more spiritual plane. Perhaps this was the case with the early Christians. They experienced the closeness of Christ and his kingdom. The words of Jesus were passed along to them which pointed to his coming, and they may have interpreted such signs literally. Regardless of the reason for their mistaken view of the second coming, we should not dismiss their eschatological fervor because of it. This fervor is the proper response, just as it was for Amos: The lion roars who will not be afraid: the Lord God speaks who will not prophesy? (Am 3:8). It was this fervor that contained within it the phenomenon of celibacy. Without this experience, celibacy makes little sense. Later theological reflection can try to explain the celibate state, as Paul tried to do, but it cannot recreate the experience itself. But what happens when the fervor wears off'? Paul began to realize that he, too, might die before Christ comes again. The initial celibacy experience that gave rise to the fervor for the reign of God and caused the early Christians to renounce marriage can fade as the years wear on. What does the modern mistress of novices do with her charges once the initial fervor of vocation begins to wane, as it always does? It is then that moderns begin to wonder about their humanity. Will celibacy kill it? The earlier mystical vision fades, and the reality of celibacy as a loneliness without spouse, sex and family presses on the celibate. The stress on intimacy today makes it even more difficult, and there are plenty of TV shows and adver-tisements to remind the celibate of what he is missing. Celibate Intimacy With Christ This initial fervor must be followed by a desert experience, an absence of fervor, as mystical theology points out. But it is precisely within this period of dryness that the mystical vision is secretly growing. It is then that youthful fervor must yield to a new experience that reaches deeper into the person. This new experience is reflected best in the Gospel of John, "the disciple whom Jesus loved": A third time Jesus asked him, "Simon. son of John, do you love me?" Peter was hurt because he had asked a third time, "Do you love me?" So he said to him: "Lord, you know everything. You know well that I love you." Jesus said to him, "Feed my sheep" (21:17). In these spiritual reflections of John's Gospel do we see hinted at a deeper intimacy with Christ. The servant, and friend becomes lover and beloved. Thus we see introduced a new element: the love of Christ. The compulsion to preach is giving way to a deeper relationship with Christ, a relationship of love. The ground of Peter's ministry is this love of Christ. The early eschatological fervor has to give way to this intimate love of Christ, The Celibacy Experience / 675 and this is only possible because Jesus first offers his love. When he asks Peter if he loves him, iris implied that Jesus is first offering his love, and is asking if Peter will respond. Such is the existential approach of Scripture: God offers through Christ, and we must respond. Peter did respond, to the fullest extent. He had exclaimed to Jesus: "We have put aside everything to follow ~,ou!" To this Jesus replied: I give you my word, there is no one who has given up home, brothers or sisters, mother or father, children or property for me and for the gospel who will not receive in this present age a .,hundred times as many homes, brothers and sisters, mothers, children and property--and persecution besides--and in the age to come, everlasting life (Mk 10:28-30). This earlier response of youthful fervor should grow into a mature love. "Although you have never seen him, you love him" (1 P 1:8). Such an unseen love, then, is directly connected with faith. There can be no love of an unseen object unless faith prepares the way. It is the youthful fervor and the later desert expe-riences which produce a faith strong enough to support such a love. It is a faith offer and response of love. This does not make the offer and response, nor the love, any less real. The reign of God has come among us. Christ is still offering the love of God in a real though hidden way. The radical question which underlies the mature celibate experience is still being asked: "Do you love me?" This is real grace--not magical grace. God, in Christ, offering himself to the world--Person to person. Grace is the theological concept which denotes this real exchange within human history. If, as Paul VI said, there must be "a wise sublimation of the psychological life on a higher plane," it is because our sublimation and needs will be met within human history; God's kingdom has come!23 Though we cannot see the object of our exchange, this exchange is nonetheless real. Such is the nature of a faith-love. It is only within such a faith-love context that we can understand the true nature of celibate intimacy. In this offer and response with Christ, the celibate should eventually come to experience, either explicitly or implicitly, the deepest level of love and intimacy, recalling, the words of Paul VI: "Love, when it is genuine, is total, exclusive, stable and lasting." The mature celibate, the one who has internalized his call, has come to respond in this total and exclusive way to Christ. Such is the total self-gift in a marriage; such, too, is the total self-gift in the intimacy of the celibate. It is no accident, then, that later mystical theology came to describe such a relationship as a "spiritual marriage." It is a relationship~ which includes the deepest union. Yet this total and exclusive intimacy between the celibate and Christ does not exclude other relationships. In fact, it depends on other human relationships to make it possible. At the same time, celibate intimacy provides the possibility for the full fruition of these other relationships. However, one cannot completely identify one's intimacy with Christ, with the intimacy one has with others. And without a real intimacy with Christ, these other relationships tend to become 2~Paul VI, Encyclical Letter, p. 22. 676 / Review for Religious, Sept.-Oct., 1982 warped, possessive and destructive. Such an intimacy grows out of the celibate experience. It is not something that is once and for all, but a chain of real encounters that renew and strengthen the individual's original response to the radical question, "Do you love me?" The original, novitiate, eschatological fervor is transformed and strengthened in the desert. Fervor is exchanged for love, and the compulsion to preach is exchanged for peace. The celibate experience is, then, a growing life-experience in and with Christ. It is not necessarily a "Mystical" (big "M") experience, some kind of extraordinary revelation--such as those of Paul who saw the face of Christ. Rather, the celibate experience is a "mystical" (small "m") experience. It is a direct encounter with Christ in which the radical question of love is asked, but it is an encounter that is hidden within the ordinary. McNamara sees that this immediacy of mysticism is nonetheless mediated: It is God whom mystical knowledge perceives immediately and experientially in the historic revelation of Christ~ the sacramental life, and the ecclesiastical organism. It is not contradic-tory to unite indissolubly the immediacy of mystical knowledge to all the Christian mediations.24 Thus the celibate in today's world must be a mystic but not necessarily a Mystic. This mystical relationship, of course, remains beyond words; it is beyond clear, verbal definitions. In it the mystery of God touches the mystery of the human person, and in this touch, the depths of the human person are opened, and he attains to a vision of reality that is mystical. Do You Love Me? It is this experience and the resulting vision which ground the celibate's aposto-late. The celibacy experience, which eventually grows into a total response to the radical question, "Do you love me?" provides the charter and gives life to his or her ministry. Without this growing intimacy with Christ, the celibate's ministry is without an anchor and will drift with every theological and psychological breeze that comes along. Again, McNamara has an excellent insight: People are fed and sustained by a mystical theology; they are amused and confused by any other. Yet they are being led thoughtlessly from one vogue to another. It's so tempting to be faddish, accommodating; to leave our solitary, silent stance before the source of wisdom and become washed out in the 'sauce~ of endless meetings, parties~ dialogues, lectures, conventions.2~ Without a mystical vision the celibate is unlikely to remain celibate for long. Any ministry without a mystical vision is liable only to "amuse and confuse" the people. The people thirst for Christ. It is the authentic Christ they need, yet the temptation is always to grasp false messiahs, even though with the best of inten- 2'~McNamara, Christian Mysticism, p. 16. ~lbid., p. 24. The Celibacy Experience / 677 tions. Mother Teresa wrote a note that said: "Pray for me that 1 do not loosen my grip on the hand of Jesus, even under the guise of ministering to the poor.''~6 Even such a great ministry as serving the poor can become a false messiah without an intimate relationship with Christ. The time has come for Catholic celibates to renew their primary identity as Christians. It is only in a life centered on Christ that true celibate intimacy is realized. It is only thus that liberals, conservatives and moderates can become what the Gospel calls for--radical lovers. And without a radical response to the love of Christ there is no mysticism, and thus no internalized celibacy. The way is not easy. Though the kingdom has already come into the world, it remains hidden. The eschaton is not fully realized in human history. A celibate's relationship with Christ will reflect this incompleteness during this life. Just as "all creation groans and is in agony even until now" (Rm 8:22), the celibate's life must also have many moments of groaning, and a longing for the final fulfillment of God's kingdom. The call of Christ is again sweeping the world: "Do you love me?" Fewer are left: fewer are responding. But there are enough. There is enough leaven for the entire lump of dough to rise. And for the remnant that is left: No more shall men call you ~For~ken," or your land "Desolate," But you shall be called "My Delight." and your land "Espoused.". As a young man marries a virgin, your Builder shall marry you: and as a bridegroom rejoices in his bride so shall your God rejoice in you (Is 62:4-5). -'~'Phyllis Theroux. "'Amazing Grace: Mother Teresa Comes to Calcutta." Washhzgton Post Magazine, 18 October 1981. p. 30. Preparing for the 1983 Synod Stephen Tutas, S.M. In explaining his point in writing this article, Fr. Tutas states: "As a member of the 1980 Synod, I am well aware that the success of the General Assembly depends to a great extent on how well participants reflect the mind of the Church throughout the world." This article simply draws attention to the ~'neamenta published by the General Secretariate of the Synod. Father Tutas, Superior General of the Society of Mary (Marianists) 1971-1981, is presently Director of the Marianist Formation Center; P.O. Box AC; Cupertino, CA 95015. Immediately after the 1980 Synod of Bishops, preparation began for the 1983 Synod. After a lengthy process of consultation, Pope John Paul II designated "Reconciliation and Penance in the Mission of the Church" as the theme for the Sixth General Assembly of the Synod of Bishops which will be held in 1983. The General Secretariate of the Synod then prepared an initial presentation of the theme and sent this to the National Conferences of Bishops for their personal study. This first document is a fifty-four page study in the English edition pub-lished by the Vatican Polyglot Press this past January. The purpose of the docu-ment is "to stimulate reflection in the local churches, to receive information, advice and useful suggestions for the future synodal discussion; to provoke, as soon as possible, a movement of spirits and of prayer which disposes souls to the metanoia which is at the root of the synodal theme." For all these reasons it is very important for religious to take an active interest in the coming synod. It is interesting to note that the General Secretariate is encouraging wide consultation by stating that the publication of this first document "is without limits and not reserved." After analyzing the feedback from this first document, the General Secretariate will later issue a more extensive working paper. As religious we cannot afford to be passive as the preparation for the 1983 Synod moves forward. While the members of the synod have the responsibility of reflecting the mind of the Church throughout the world as they participate in the synod, the rest of us have the responsibility to study the theme of the synod as 678 Preparing for the 1983 Synod thoroughly as we can so that we can be well prepared to enter into the movement promoted by its celebration. Accordingly, in the hope of stimulating further reflection in preparation for the 1983 Synod, I would like to offer some thoughts about the theme that are prompt-ed by my personal study of the initial document. The theme of Reconciliation and Penance in the Mission of the Church was selected from among many topics suggested for the Sixth General Assembly. Towards the close of the 1980 Synod there was a brief.discussion about possible themes for the 1983 sessions. Among the issues mentioned at that time was the Sacrament of Penance. After further consultation, this particular theme was even-tually developed into the much more comprehensive topic that is outlined in this document issued by the General Secretariate. As presented, the theme touches many other topics that had also been proposed as possible themes, such as youth, the Christian laity, the identity of the Church following the changes effected by Vatican I1, the evaluation of liturgicalrenewal, popular piety, spirituality, Catholic education, the training of priests, the role of bishops in the Church, ecclesiology, the future. The study of Reconciliation and Penance in the Mission of the Church can also be viewed in relation to previous synods--especially justice in the world, evangelization in the modern world and catechetics, and of course, it has many implications for the mission of the Christian family in the modern world. The theme echoes many of the concerns expressed in pontifical documents of recent years. Among these, it is significant to recall Pope Paul VI's statement for the World Day of Peace, 1975: "Reconciliation, the Way to PeAce." The synod study is also related to the encyclical letter of Pope John Paul II, "On the Mercy of God" that was published shortly after the last synod. What I find especially attractive about the coming synod is that it is being ¯ presented as a development of the great themes of the Pastoral Constitution on the Church in the Modern World. Throughout the synoddocument there are remind-ers that this topic is not to be considered solely in terms of baptized Catholics, but that it is a topic of great importance "for all who seek meaning to existence." This theme is of great importance for the quality of the Christian life; it is also meaning-ful for the world in general. I found the intent of the initial document to speak a message of hope to the modern world very heartening. There is no denial of the injustice in the world today and in the hearts of so many people. The section describing this is particu-larly well expressed. The document speaks of the reality of today's world in contrast to our understanding of God's plan for us and our own response to this plan in our efforts to build a better world. Given the wars, violence, terrorism of our time, the conclusion is that the dominant characteristic of our era seems to have become that of tensions and divisions. It would be quite easy to give in to the feelings of helplessness in the face of the complexity of the problems facing us today. But it is quite clear from the document that the great expectation is that the synod itself will speak a message of hope to the Church and to the world. 61~1~ / Review for Religious, Sept.-Oct., 1982 Much of the theme deals with the basic human need for personal reconciliation with God, with each other, and with ourselves. But what impressed me above all was the emphasis given to the promotion of justice and peace in the world through the call to reconciliation and penance. The document suggests that the synod face the complex reality of tensions and divisions in the world today with confiderlce that there is an answer. We Christians cannot lose hope. In recognizing that the Church is the sacrament of reconciliation, the Church has a new understanding of its pastoral mission in the modern world. 1 am also intrigued by the proposed study of the meaning of change in our lives. The word penance used in the synod document is meant to include the meaning of repentance, understood as conversion. The synod topic offers us an opportunity to focus on the change of mind and heart that Vatican II called for, and on the continual change to which we are called as Christians. The appeal to conversion understood as a change of direction, return, practical change in the way of living, interior change of mentality, metanoia, is clearly and forcefully pre-sented. The Church is seen as "holy and formed of sinners," holy, but always in need of being purified, incessantly pursuing the path of penance and renewal. The message of hope that Christians are called to proclaim in today's world is God's love for his people. It is God who forgives and liberates in order to reconcile all men and women to himself, with each other, with all creation. The dream of a new creation is once again proclaimed, a new creation where there is interior unity and true liberty, where there is a new relationship with other men and women, a new human community founded on justice, a new sense of God living and working in history. The General Secretariate of the Synod, in publishing this first document in preparation for the 1983 Synod, insists that the statements made are "provisional in character and limited and thus it would be useless to make a critique of them or to attempt to perfect the text." But it is an invaluable starting point for all of us as we prepare for the 1983 Synod. From Tablet to Heart: Internalizing New Constitutions--II Patricia Spillane, M.S. C Our last issue carried the first part of this article. In the current issue, Sister Patricia concludes her study of the process of internalization. Sh'e continues to reside at the convent of the Missionary Sisters of the Sacred Heart: 428 St. James Place: Chicago; IL 60614. ~n Part I of this article, we considered how to live more authentically the life we proclaim: i.e., how can our constitutions be planted deep within us, written on our hearts (see Jr 3 !:33)? We reflected on our attitudes toward these constitutions, and on ourselves as the source of attitudinal decisions--spiritually, philosophically, psychologically. If nothing else, by now we should have arrived at an appreciation for the complexity of the problem: that arriving at a true internalization of what is written calls indeed for foundations of rock, and that much labor and struggle are required to build over that! Everyone who comes to me and listens to my words and acts on them., is like the man who, when he built his house, dug, and dug deep, and laid the foundations on rock: when the river was in flood, it bore down on that house but could not shake it, it was so well built (Lk 6:47-49). In the following pages, I will try to indicate some directions which could aid in this foundation-setting for interiorization within religious communities. Of their nature, such foundations are conceptual and theoretical, the underpinnings from which must proceed programs of action once the principles have been clarified. Such foundations need to reflect adequately our reality, a reality that is at one and the same time spiritual, anthropological and psychological. Efforts at internaliza-tion will be hampered without such an integration. Premises already exist in each of these areas since Christianity has been propos-ing such principles for centuries. Respective constitutions incorporate these and give them a unique flavor. 681 61~2 / Review for Religious, Sept.-Oct., 1982 But we each have our own concepts of, and attitudes toward theology, philo-sophy and psychology, both conscious and unconscious. We need to examine our own assumptions in these areas to see how they contrast with what we are called to. Furthermore, with clear premises and principles we can better grasp still further implications: where do we go from here? We can move more securely from the theoretical to the concrete, both individually and collectively, without haphazard experimentation and without facile reaching for faddist solutions. A. Theological Foundations The very word foundation conjures up something solid, firm, lasting, not the ephemeral, fantastic, passing. It is obvious that any theological foundation for the internalization of Christian living must have indeed "Christ Jesus himself for its main cornerstone" (Ep 2:20), the Christ of revelation and of the gospels, as pro-claimed by the Church. What is needed is a theology that integrates both the transcendent and the incarnational, both vertical and horizontal dimensions, both interior life and exterior action. Consequently, we are talking about a Christologi-cal, ecclesial foundation of objective, revealed values that are both normative and attractive, values that can propose objective and inspiring criteria with which we can collectively and individually evaluate and challenge ourselves. Our vision of God must begin with the God of revelation and Scripture, as authentically reflected to us down through the ages by the Church and sacred tradition. Equally essential to this theological vision is its concept of our humanity called to a unique relationship with our Creator as the peak of creation, elevated to unimaginable new possibilities in Christ, yet withal vulnerable and capable of betraying our Creator and Savior. Called to respond, we are still" free to say "no." Therefore, the triplet of grace, sin and concupiscence can never be overlooked (more will be said along this line in the anthropological section below). Such a theology will see the spiritual life as the arena of interaction between nature and grace, the call to personal and enduring transcendence in the name of Christ that begins with baptism and reaches its fulfillment in the Beatific Vision. Such free cooperation with grace is at one and the same time the highest activity to which we are called, that which makes us most truly human and that which ultimately brings us true self-fulfillment as a result of our self-transcendence. However, we do not incarnate such principles in a vacuum. We live in a world of increasing theological pluralism, of the rapid dissemination and impassioned defense of new ideologies--in short, in a world of theological ferment where discernment, critical thinking, and a clear vision of the fundamentals are more essential than ever. As Christians and religious, we must be able to sift and see in what way our, theological thinking may have been infiltrated by certain current trends which can bias and distort the foundation for our attitudinal decision. Discerning Theological ,Trends A group of Christian theologians (including Avery Dulles, S.J.) from nine denominations engaged themselves in precisely this kind of sifting a few years ago From Tablet to Heart in Hartford, Connecticut, resulting in the clarification and designation of thirteen pervasive ideas which they considered to be "false and debilitating."t 1 have grouped some of these into three areas so that it will be apparent how an ade-quately integrated theological foundation implies a counter-cultural stance that is in opposition to each of them. I. Religious language refers to human experience and nothing else, God being humanity's noblest creation . Jesus can only be understoo~l in terms of contemporary models of humanity . An emphasis on God's transcendence is at least a hindrance to, and perhaps incompatible with, Christian social concern and action. Here is clearly seen the polarization of a theology of the supernatural with the theology of secular humanism. According to the latter, "man and world have in themselves an ultimate value'~--a prime example of Frankl's objec!ification of persons and subjectification of values mentioned in Part 1, with the result that we must become our own source of meaning, and evaluate ourselves by subjective criteria. This subjectivism, in turn, gives rise to experientialism: lacking objective guidelines, we can only use our emotions to ratify our experience. God's existence is inferred from subjective religious experience. That which should be effect becomes, instead, the cause of belief and the fountainhead of religion. Von Bal-thazar's comments are appropriate here: It is not that man has to have an experience of God: it is more that God

[spa] El Derecho internacional posee un importante papel en la protección del medio ambiente. Sus contribuciones son múltiples y variadas, y también son responsables de la construcción de reglas y principios creados para este propósito, el Derecho internacional del medio ambiente. Una creciente necesidad de "ecologización" como fuerza latente está penetrando en las instituciones legales desde el nacimiento de la ley ambiental en la década de 1960. Se cree que el mayor desafío para el Derecho internacional del medio ambiente en el siglo XXI es la implementación y aplicación de un gran corpus iuris ambiental; y el desafío legal, para hacer cumplir los documentos internacionales de gobernanza ambiental global, requiere una arquitectura delicada e implementación para fortalecer y hacer cumplir los estándares existentes. No obstante, el uso del Derecho internacional del medio ambiente podría ser una herramienta importante para combatir la degradación y el daño ambiental, proporcionando la creación de estándares y principios regulatorios para los propósitos de protección ambiental. Los proyectos de contaminación y desarrollo transfronterizo, la pesca ilegal, no declarada y no reglamentada en aguas internacionales, la protección de los ecosistemas transnacionales y, más recientemente, el cambio climático, por ejemplo, demuestran la urgencia de IEL como una herramienta importante para resolver disputas internacionales sobre el medio ambiente importa. En este sentido, la práctica de adjudicación internacional, que incluye arbitraje y medios judiciales, también se ha desarrollado en los últimos años. Las situaciones que involucran disputas sobre recursos naturales, tratados y acuerdos internacionales que contienen sustratos ambientales importantes pueden contribuir a la ecologización de las instituciones legales internacionales, incluida la Corte Internacional de Justicia (CIJ). Por lo tanto, el objetivo principal de este documento es analizar el reciente desafío de las disputas ambientales internacionales ante la CIJ, observando sus contribuciones al desarrollo del Derecho internacional del medio ambiente, a través de sus juicios y opiniones consultivas, y considerando la jurisdicción internacional y la autoridad de la CIJ para resolver las disputas ambientales entre los Estados; Se puede observar que existe una falta de participación de la sociedad civil, de temas ambientales a nivel internacional para generar una gobernanza democrática y una mejor gestión y protección ambiental materializada en la Justicia Ambiental. ; [eng] International Law has an important role in the protection of the environment. Its contributions are many and varied, and are also responsible for the construction of rules and principles created for this purpose. An increasing "greening" necessity as latent force is penetrating legal institutions since the birth of environmental law in the 1960's. It is believed that the greatest challenge for International Environmental Law (IEL) in the XXI century is the implementation and enforcement of a large environmental corpus iuris; and the legal challenge, in order to enforce international documents of global environmental governance, requires a delicate architecture and implementation for strengthen and enforce existing standards. Notwithstanding, the use of IEL could be an important tool to combat environmental degradation and damage, providing the creation of standards and regulatory principles for the purposes of environmental protection. Contamination and cross-border development projects, illegal, unreported and unregulated (IUU) fishing in international waters, protection of transnational ecosystems and, more recently, the climate change, for example, demonstrate IEL's urgency as an important tool to settle international disputes on environmental matters. In this sense, the international adjudication practice, which includes arbitration and judicial means, has also been developed in recent years. Situations involving disputes over natural resources, international treaties and agreements that contain important environmental substrates can contribute to the greening of international legal institutions, including International Court of Justice (ICJ). Thus, the main objective of this paper is to analyze the recent challenge of international environmental disputes before ICJ, observing its contributions to IEL's development, through its judgments and advisory opinions, and considering ICJ's international jurisdiction and authority to settle environmental disputes among States; it can be observed that there is a lack concerning the civil society participation, regarding environmental issues at international level to generate a democratic governance and better environmental management and protection materialized in Environmental Justice. ; [cat] El dret internacional té un paper important en la protecció del medi ambient. Les seves contribucions són moltes i variades, i també són responsables de la construcció de regles i principis creats per a aquest propòsit. Una creixent necessitat de "ecologització" com a força latent està penetrant en les institucions legals des del naixement de la llei ambiental en la dècada de 1960. Es creu que el major desafiament per al Dret Ambiental Internacional (IEL) al segle XXI és la implementació i aplicació d'un gran corpus iuris ambiental; i el desafiament legal, per fer complir els documents internacionals de governança ambiental global, requereix una arquitectura delicada i implementació per enfortir i fer complir els estàndards existents. No obstant això, l'ús d'IEL podria ser una eina important per combatre la degradació i el dany ambiental, proporcionant la creació d'estàndards i principis reguladors per als propòsits de protecció ambiental. Els projectes de contaminació i desenvolupament transfronterer, la pesca il·legal, no declarada i no reglamentada en aigües internacionals, la protecció dels ecosistemes transnacionals i, més recentment, el canvi climàtic, per exemple, demostren la urgència del Dret internacional del medi ambient com una eina important per resoldre disputes internacionals sobre el medi ambient importa En aquest sentit, la pràctica d'adjudicació internacional, que inclou arbitratge i mitjans judicials, també s'ha desenvolupat en els últims anys. Les situacions que involucren disputes sobre recursos naturals, tractats i acords internacionals que contenen substrats ambientals importants poden contribuir a la ecologització de les institucions legals internacionals, inclosa la Cort Internacional de Justícia (CIJ). Per tant, l'objectiu principal d'aquest document és analitzar el recent desafiament de les disputes ambientals internacionals davant la CIJ, observant les seves contribucions al desenvolupament del Dret internacional del medi ambient, a través dels seus judicis i opinions consultives, i considerant la jurisdicció internacional i l'autoritat de la CIJ per resoldre les disputes ambientals entre els Estats; Es pot observar que hi ha una manca de participació de la societat civil, de temes ambientals a nivell internacional per generar una governança democràtica i una millor gestió i protecció ambiental materialitzada en la Justícia Ambiental.

One of the major challenges in the evolution of the Internet architecture is the definition of a protocol architecture that allows to solve the following major issues in Internet routing and traffic forwarding capabilities, (i) keeping a routing state that is manageable with current and forthcoming computing infrastructure – i.e., with few millions of states, (ii) offering a scalable pull architecture in support of data-plane programmability, (iii) offering a scalable forwarding plane able to be regularly optimized with only active flows information, (iv) offering locator/identifier separation for advanced IP mobility, (v) is incrementally deployable, (vi) can enhance the support of over-the-top services. The Locator/Identifier Separation Protocol (LISP) has been identified as one of the rising protocols in this respect. In its current status, it supports the above mentioned requirements at a level that is acceptable for basic networking environments. However, it shows too limited capacities when it comes to take into consideration fault resiliency and capability to react fast to network state updates. These shortcomings can be compensated by enhancing the control-plane architecture, and the routing algorithms therein. In this dissertation, we propose new protocol features and experiment novel control-plane primitives, as well as hybrid distributed-centralized routing state dissemination algorithms, to scale with different network conditions. We first design and build own open source LISP data-plane and control plane node, comparing it with other implementations, showing how our implementation can scale for large networks and reach performances suitable for real deployments. We present how our implementation served to operate all network nodes (data-plane and control-plane nodes) of a large scale experimentation testbed, the LISP-Lab testbed. Then we propose a novel LISP-based solution for VM live migrations across geographically separated datacenters over wide area IP networks. Experimenting it at large scale, we show that with our approach we can easily reach sub-second downtimes upon Internet-wide migration, even for very distant clients. Moreover, we investigate cross-layer network optimization protocols, in particular in relation with the Multipath Transport Control Protocol (MPTCP) to which LISP can deliver path diversity in support of bandwidth increase, confidentiality support and connection reliability, also using LISP traffic engineering network overlays. Despite we could benefit from only few overlay network nodes, we could experimentally evaluate our proposals showing the positive impact by using our solution, the negative impact of long round-trip times on some MPTCP subflows, and the strong correlation between the differential round-trip time among subflows and the throughput performance. Finally, we worked on a framework to improve LISP operation at the Internet scale, by facilitating cooperation between LISP Mapping Systems and introducing more automation in the LISP connectivity service delivery procedure. We believe such optimization could raise awareness among the service providers' community, yielding new business opportunities related to LISP mapping services and the enforcement of advanced inter-domain traffic engineering policies for the sake of better quality of service guarantees. ; L'un des défis majeurs de l'évolution de l'architecture Internet est la définition d'une architecture protocolaire permettant d'améliorer le routage, et en particulier (i) conserver un système de routage gérable avec les technologies actuelles et futures c'est-à-dire, avec quelques millions d'états, (ii) offrir une architecture apte à faciliter la programmabilité du plan de transfert, (iii) proposer un système de routage évolutif pouvant être régulièrement optimisé avec uniquement les informations sur les flux actifs, (iv) fournir une séparation entre localisateurs et identificateurs pour la mobilité IP avancée, (v) faciliter un déploiement incrémental, (vi) mieux servir les services applicatifs "over-the-top". Le protocole LISP (\textit{Locator/Identifier Separation Protocol}) a été identifié comme l'un des protocoles émergents à cet égard. Dans son état actuel, il répond très bien aux besoins susmentionnés. Cependant, il subit des limitations lorsqu'il s'agit de prendre en compte la résilience et la capacité à réagir rapidement aux mises à jour de l'état du réseau. Ces inconvénients peuvent être compensés en améliorant l'architecture du plan de contrôle et ses algorithmes de routage. Dans cette thèse, nous proposons une nouvelle architecture réseau-système et expérimentons de nouvelles primitives de plan de contrôle, ainsi que d'algorithmes de diffusion des états, en testant son passage à l'échelle avec différentes conditions de réseau. Nous concevons et construisons d'abord un nœud de plan de données et de plan de contrôle LISP open source. Nous le comparons avec d'autres implémentations en montrant que notre implémentation atteint des performances adaptées aux vrais déploiements. Nous montrons comment notre implémentation a permis la mise en oeuvre d'une plateforme d'expérimentation à grande échelle, la plate-forme LISP-Lab, en opération aussi bien les fonctions de plan de transfert que les fonctions de plan de contrôle. En suite, nous proposons une nouvelle solution pour les migrations à chaud de machines virtuelles à travers des centres de données géographiquement répartis sur des réseaux IP étendus. Des tests dans un testbed réel connecté nativement à Internet montrent qu'avec notre approche, nous pouvons facilement atteindre des temps d'arrêt inférieurs à la seconde lors de la migration sur une grande échelle, même pour des clients très distants. En outre, nous avons étudié des protocoles d'optimisation de réseau multicouche, en particulier en relation avec le protocole MPTCP (Multipath Transport Control Protocol), auquel LISP peut offrir une diversité de chemins pour l'agrégation de bande passante, ainsi qu'une plus grande confidentialité et fiabilité des connexions. Bien que nous ne puissions bénéficier que de quelques nœuds de réseau superposés, nous avons pu évaluer expérimentalement nos propositions en montrant l'impact positif de notre solution, l'impact négatif des longs temps d'aller-rétour sur certains sous-flux MPTCP, et la forte corrélation entre le temps d'aller-retour différentiel et le débit. Enfin, nous avons travaillé sur une refonte du plan de contrôle de LISP afin d'améliorer son fonctionnement du à l'échelle d'Internet, en facilitant la coopération entre les systèmes de mapping LISP et en introduisant plus d'automatisation dans la procédure de fourniture de services de connectivité LISP. Nous croyons qu'une telle optimisation pourrait sensibiliser la communauté des fournisseurs de services, générant de nouvelles opportunités commerciales liées aux services de cartographie LISP et l'application de politiques d'ingénierie de trafic interdomaines avancées dans le but d'obtenir de meilleures garanties de qualité de service.

Bertrand Badie on the Trump Moment, the Science
of Suffering, and IR between Power and Weakness



Lire en français




IR retains a traditional focus on the
game of power between states as its defining characteristic. But what, so asks Bertrand
Badie, if this means that our discipline is based on a negation of our humanity?
A giant in Francophone IR, Badie has labored to instead place human suffering
at the center of analysis of the international, by letting loose sociological
insights on a truly global empirical reality. In this Talk, Badie—amongst others—challenges the centrality of the idea of
state power, which makes little sense in a world where most of the IR agenda is
defined by issues emanating from state weakness; argues for the centrality of
suffering to a more apt IR; and uses this to contextualize the Trump Moment.




Print version (pdf) of this Talk



What is (or should be), according to
you, the biggest challenge / principal debate in current International
Relations? What is your position or answer to this challenge / in this debate?



Unquestionably, it would be the matter of change. It is time to conceptualize,
and further than that, to theorize the change that is happening in the field of
International Relations (IR). Humans have always had the feeling that they are
living in a period of upheaval, but contemporary IR is really characterized by several
landmarks that illustrate the drastic extent of change. I see at least three of
them.



The first one concerns the inclusive nature of the international system.
For the first time in the history of mankind, the international system covers
nearly the whole humanity, while the Westphalian system was an exclusively European
dynamic in which the United States of America entered to turn it into a system,
that I would call, Euro-North-American.



The second element, around which publications abound (see notably Mary
Kaldor's work, Theory Talk #30), is the deep mutation of the nature of conflict. War used to be, in
the Westphalian model, a matter of competition between powers. Today we have
the feeling that weakness is replacing power, in that power cannot any longer
function as central explanatory term of conflictual situations, which are
rather manifestations of state weakness. Think of 'failing' or 'collapsing'
states, which refers to the coming apart of nations that have been built badly
as well as the deliquescence of social ties. This new form of conflictuality
completely turns the international environment upside down and constitutes a
second indicator of transformation.



The third aspect concerns mobility. Our international system used to be
fully based on the idea of territory and boundaries, on the idea that fixity
establishes the competences of States in a very precise way. In this
perspective, the state refers to territory—as the definition given by Max Weber
states very clearly—but today this territorial notion of politics is challenged
by a full range of mobilities, composed of international flows that can be
either material, informational, or human.



These are three indicators illustrating a deep transformation of the
inner nature of IR that encourage me to speak about 'intersocial relations'
rather than 'interstate relations'. The notion of interstate relations no
longer captures the entirety of the global game. Our whole theory of IR was
based on the Westphalian model as it came out of the peace of Westphalia, as it
was confirmed by the accomplishment of the nation-state construction process
and as it dominated the historical flow of international events until the fall
of the Berlin wall.



Until the fall of the wall, all that was not related to Europe or to the
United States of America, or more precisely North-America, was simply called 'periphery',
which says enough. Today, by contrast, the periphery is central at least
regarding conflictuality. We should therefore drop our Westphalian prism and
build up new analytical tools for IR that would take these mutations as their
point of departure. Doing away with our Westphalian approach to IR would mean
questioning both our classical IR theories and questioning the practical models
of action in international politics, which means the uses of diplomacy and
warfare.





How did you arrive at where you
currently are in your thinking about International Relations?



You know when we write, when we work, we are first of all influenced by
our dissatisfaction. The classical Westphalian approach to IR, as I said
earlier, did not satisfy me as I had the feeling that it was focusing on events
that no longer had the importance that we kept giving them—for instance the arms
race, great power politics, or the traditional diplomatic negotiations—while I
was seeing, maybe this was the trigger, that the greatest part of suffering in
the world was coming from places that IR theory was not really covering.



I have always told my students that IR is the science of human suffering.
This suffering exists of course where we are—in Europe, in North America, they
exist everywhere in the world—but the greatest part is outside of the
Westphalian area, so the classical approach to IR gives a marginal and
distorted image. Africa and the Middle East seen through the Westphalian prism are
a dull image, strongly different from the extraordinary wealth, both for good and
bad, that these areas of the world have. I've also always held that in a world
where 6 to 9 million people starve to death each year, the main foci of traditional
IR were derisory. Even terrorism, to which we collectively attribute so much
importance, hardly comes near how important a challenge food security is.



My three latest books take a stand against traditional IR theories. In Diplomacy of
Connivance (2012) I tried to
show that the great power game is really a game way that is much more
integrated than we usually say and that this game plays out in all multilateral
fora. There is indeed a club, and that is precisely what I wanted to describe,
a club of powers—one which results to the detriment of less powerful members in
the international system.



In Le Temps des humiliés ('the
era of the humiliated', 2014), I tried to crystallize what the classical theory
could not express, which is domination seen through the lens of the dominated,
humiliation as felt by the humiliated, violence as experienced by the
desperate. For instance, even if we look at powers as accomplished as China
today—sharing the first place with the USA in terms of GDP—we have to admit
that their historical experience of humiliation constitutes a huge source of inspiration
when it comes to the elaboration of its foreign policy.



And then, in my last book Nous ne
sommes plus seuls au monde ('we are no longer alone in the world', 2016), this
critique was even more explicit. We are writing an IR that encompasses only about
one billion of human beings, while forgetting all the others. Today it is
simply no longer true that these old powers are setting the international
agenda. Global politics today is written by the little, the weak, the dominated;
often with recourse to extreme forms of violence, but this needs to be analyzed
and understood, which would mean to totally change the IR theory.



We should not forget that in large part, IR theory was a given as the USA
triumphed in 1945. The well-known 'great power politics' that dominates
traditional IR theory, inaugurated by Morgenthau and supported by so many others,
described what was true at that time: the ability of American power to set us
free from the Nazi monster. Today the challenge is strongly different, and it
is by the way meaningful that two of the greatest American internationalist
political scientists, Robert Keohane (TheoryTalk #9) and Ned Lebow (Theory Talk #53),
have both written books that elude to the end of this global order
(respectively After Hegemony and Goodbye Hegemony). Well what interests
me is exactly to dig into what comes after hegemony.





What would a student
need to become a specialist in International Relations or understand the world
in a global way?



First of all, I would advise them to rename their science, as I said
earlier, and to call it intersocial relations. The future of what we call IR
comes down to the ability to understand the extremely rich, multiple and
diversified interactions that are happening among and across the world's
societies. It does not mean that we have to completely abandon the state-centric
perspective, but rather dethrone states from the middle of this multiplicity of
actors in order to realize how very often these states are powerless when faced
with these different actors. That would be my first advice.



My second advice would be to look
ahead and not back. Do not let yourself be dominated by the Westphalian model,
and to try to build up what we need—since almost nothing has been done yet
today to construct this post-Westphalian, meta-Westphalian model. Beyond power,
there are things that we still misidentify or overlook while they are the driving
forces of today's and tomorrow's IR. From this point of view, sociology could
prove particularly useful. I consider, for instance, that Émile Durkheim is a very important inspiration to understand the
world today. Here is an author to study and to apply to IR.



The third advice that I would give them would be to not forget that IR
or intersocial relations are indeed the sciences of human suffering. We should
be able to place suffering at the core of the thinking. We've lost far too much
time staring at power, now it is time to move on to place human suffering at
the center. Why? First of all because it is ethically better; maybe will we be
able to learn from it? But also because in today's actual international
politics suffering is more proactive than power, which is not necessarily
optimistic but if recognized, would allow us a better questioning of new forms
of conflictuality. Perhaps unfortunately, the international agenda is no longer
fixed with canons, but with tears. Maybe this is the key point on which we
should concentrate our reflection.



Your insistence on placing suffering at the center of
IR scholarship seems to place you firmly alongside those who recognize "grievance" ratherthan "greed" as a central logic of international politics. What do you make of this parallel?



You are right: the idea of grievance, of recrimination, is a structuring
logic of the international game today. We did not see it coming for two
reasons. First of all because our traditional analysis of international
politics presupposed a unity of time, as if the African time, the Chinese time,
the Indian time and the European time where all identical. Yet this is
completely wrong because we, in our European culture, have not understood that
before Westphalia there were
political models, political histories, that profoundly marked the people that would
then shape contemporary politics. Remember that China is 4000 years of empire,
remember that precolonial Africa was composed of kingdoms, empires,
civilizations, philosophies, arts... Remember that India also is multi-millenary.
The Westphalian time came to totally deny and crush this temporality, this
historicity, almost in a negationist way, which means that, in the spirit of
those who were defending the Westphalian model, only this model was associated
to the Renaissance; and that the age of enlightenment and reason with a big R
had a calling to reformat the world as if it were a hard drive. This was a
senseless bet, a bet for which our European ancestors who led it had excuses
because at that time we did not know all these histories, at that time we did
not have all the knowledge we today have of the other and thus we simply
resolved it, through the negation of alterity. Yet, IR ought on the contrary aspire
to the accomplishment of alterity. Inevitably, all those who saw themselves
denied their historicity, over several centuries and even several millenaries,
accumulated a feeling of recrimination, of particularly deep grievances.



The second element is that all of this happened in a context of
disequilibrium of power resources, linked to different factors that reflected
indeed the fact that at a given moment of time western powers were both
literally and figuratively better armed than other societies. Abovementioned negation
of alterity was mapped onto, and amplified, by the forceful imposition of a
multilateral system that turned into the worst situation, into a proclaimed
hierarchy of cultures; as a result and there were, as Jules Ferry put it in the France
of the 19th century, 'races'; as in, 'We have the obligation to
educate inferior races'. It is not the beginning of history, but it is the
beginning of a history of humiliation. And through subsequent waves of globalization,
this humiliation has turned into a central nerve running through international
life. A nerve that has been used by both the powerful, who made a tool out of
humiliating the others to better dominate them (think here of the opium wars, colonization)
and simultaneously a nerve that fed the reaction of mobilization in the extra-Westphalian
world by those that had to stand up against those who were humiliating them. So
you see how it truly lies at the basis of IR. In my mind, it became a forceful paradigm,
it explains everything, even though others factors continue to weigh in on
actual dynamics.



In order to appreciate all this, we need a sociological approach, which
has for me two aspects. Both these aspects must be considered together for the
approach to be well understood. The first one is a timeless aspect, which is to
consider that everywhere and in all eras politics is a social product. Politics
cannot be understood as somehow outside society. This I would say contradicts the
majority of IR scholars, who believe excessively in the autonomy of politics
and of the state—even if only for analytical purposes. The second element of
this sociological approach is the historical or temporal component. That is
what I was talking about earlier: with globalization the social fabric strongly
progressed compared to the political fabric, and considering that intersocial
relations grew, we need a sociological approach to understand them.





Do you think that the Trump period constitutes a
fundamental break with the conduct of IR?



Trump himself maybe not, but what he represents certainly. If we look at
the USA today we see, since the new millennium, three models succeeding each
other. After 11-09 there was a time of neo-conservatism where globalization was
considered by American leaders as a means or maybe a chance to universalize the
American model, willingly or not. By force, as was the case in Iraq in 2003.
This model failed.



This lead to a second model which I would describe as a liberal model,
neo-liberal, incarnated by Obama who learnt from the lessons of the failure of neo-conservatism,
and had the courage to question the hypothesis hitherto considered as indisputable
of American leadership in the world, and who considered that the USA could win
only through soft power or smart power or free-trade. That is the reason why
Obama was just a little bit interventionist and was counting a lot on the TTIP
and on all these transregional agreements.



With Trump we arrive at a third model, one that I would call
neo-nationalist, that looks at globalization in a different way. In his perspective,
globalization constitutes a chance to satisfy the national American interests. The
idea of the national comes back after a long interlude of a globalizing vision.
It does not mean that we are not interventionist anymore. What happened in
Syria proves it. It means that we will intervene not according to the needs of
globalization but rather to American interests. It is about sharing a strong
and powerful image of the USA on the one hand and on the other serving the
concrete interests of the American people and nation.



This neo-nationalist model is not defended only by Trump, that is the
reason why I was saying that we should not consider Trump individually. We find
it exactly the same way with Putin. We find it by many other world leaders,
such as Erdogan or Duterte or Victor Orbán—really different figures—or Marshal
Sissi in Egypt.



We find it as well in attitudes, for instance Brexit in Great Britain, in
right-wing neo-populism in Europe: Ms. Le Pen, Mr. Wilders...  or in a certain left-wing neo-populism as
Mélenchon in France. It is in the air, seeming almost a passing fad. But it
constitutes perhaps a double rupture within IR. First of all because since the
emergence of globalization, let's say around the 70's, the national interest as
a thought category was bit by bit replaced with approaches in terms of collective
goods. Today by contrast we witness the abandonment of this image of collective
goods for a return to the national interest. This is very clear in Trump's renouncing
of the COP21 of Paris. At the same time, second, this constitutes some form of the
rehabilitation of the idea of power, which again seeps into the language of IR.




You know the IR scholar is not a neutral person, we have to use our science
towards positive action and for the definition of sound public policies. Going
against the idea of collective goods, casting doubt on the ideas of human
security, environmental security, food security, and sanitary security is
extremely dangerous because the composition of national interests and egoism
will never converge to a globally coherent policy. It is the weak that will
suffer first.



And the same time that power is reinstated as a driving principle of IR
praxis, the paradox is that great powers are becoming more and more powerless. If
we look only since 1989, and ask, when did state power ever triumph in IR?
Where did the strongest ever find a battleship enabling him to resolve a
problem to his benefit and according to his goals? Never. Not in Somalia, not
in Afghanistan, not in Iraq, not in Syria, not in Palestine. Nowhere. Not in
Sahel, not in the Democratic Republic of the Congo. Nowhere. So I am a little
worried, indeed, about this naive and old-fashioned rehabilitation of state
power.





Can we say that globalization, or rather the ambition of
integration at either the European or global scale, has failed? Can today be
considered a good moment to bury of the idea of integration?



I do not like burials, it is not an expression that I would use, but
your question is very pertinent. For around twenty years I have been saying and
teaching that regional integration constituted an intermediary and realistic
level of adaptation between the era of the nation state and that of globalization,
which means that I believed for a long time that regional integration was the
final step towards a global governance of the world.



I thought for a long time that what was not possible at the global
scale, a global government, was possible at the regional level and this would already
strongly simplify the world map and thus go in the way of this adhesion to the
collective dimension required by globalization. Nevertheless, not only Europe
suffers a setback, but all the regional constructions in the world are in a
similar situation. Mr. Trump openly shoves the NAFTA agreement, MERCOSUR is
down as every State that is composing it has recriminations against it, and we
could extend the list… All the forms of integration that have been set by
Chavez around his Bolivian ideal have ceased to exist; Africa progresses very
slowly in terms of regional integration; the Arab Maghreb Union, which is an
essential device, totally failed. Thus indeed the situation does not look good.



In the case of Europe there is a double phenomenon: on the one hand,
there is this really grave failure due to the secession of Great Britain from
Europe, and then there is a general malaise of the European model. Brexit is
really rare, if you look at the contemporary history of IR it is simply
unprecedented that a state shuts the door on a regional or global organization.
As far as I remember, it only happened a few times before, with Indonesia in
the UN in 1964, which lasted only 19 months. It happened with Morocco with the
African Union and Morocco is currently reintegrating in it. This British
situation came as a thunderbolt, worsened by the fact that paradoxically it is
not so much because of regional integration that the British voted against the
European Union. It was more from an anti-migration, xenophobic and nationalist
(in reference to that nationalism trend that I was earlier talking about)
perspective and what is dramatic is that we can clearly see that the
nationalist sentiment is really attacking the inner principles of regional
integration.



I was saying that in the European case there are internal problems which
run even deeper than the British defection, and I will underline at least two
of them. First of all there is a democratic deficit of Europe, meaning that
Europe was not able to match electoral spaces with the ones where decisions get
made; people still vote at the national level while the decisions are taken in
Brussels. In consequence, democratic control over these decisions is extremely
weak. How to resolve this equation? And here the breakdown is total since very
few people are coming up with suggestions. The other factor of this crisis is,
according to me, the fact that Europe has been built with success after World
War II in a progressive way around association and indeed, Durkheim proved it,
the integrative logic makes sense. Unity makes strength and it did make
strength once in Europe to prevent war, a third World War, and secondly to
encourage the reconstruction of European countries where economy was totally
collapsed. This time is now over and it is the fault of Europe to not have
known how to recontextualize itself, to react to the new contexts.



Paying one more time tribute to Durkheim who guessed it right, Durkheim
said that there are two ways of constructing social ties: around association
and around solidarity. I think that the time of association is now over, we
should enter in the time of solidarity, which does not consist in saying 'We
Germans are associated with Greece', but rather 'We Germans are joined together
with Greece because we know that if Greece collapses, in a long term
perspective, we will suffer the consequences'. Thus this idea of fundamental
unity is an idea that has been a little bit overlooked, abandoned by the
Europeans and now they find themselves in a complete paralysis.





Is the decolonization period still having an impact on
contemporary IR?



Oh totally, totally. I would first say because it is a major event in
the field of IR, which made the World switch from 51 sovereign States of the UN
in 1945 to 193 today but above all, a very aggravating circumstance, is that
this decolonization has been a complete failure and this failure weighs
enormously on international politics.



It has been a failure because decolonization assumed the format of copying
the western state model in countries that were accessing independence, while
this model was not necessarily adapted, which provoked a proliferation of
failed states, and these collapsed states had a terrible effect on IR.



Secondly because decolonization should have led to the enrichment and to
the substantial modification of multilateralism, by creating new institutions
able to take charge of new challenges resulting from decolonization. Yet,
except the creation of UNCTAD in 1964 and of
UNDP in 1965, there have been very little innovations in terms of global governance.
Thus global governance remains dominated by what I earlier called 'the club',
which means the great powers from the north, and this is very dysfunctional for
the management of contemporary crises. Then also because the ancient colonial
powers happen to find new forms of domination that did somehow complicate the
international game. Thus in fact decolonization is a daily aspect of the crisis
that the international system faces today.





In conclusion, which question should we have asked? In
other terms, which question have we forgot?



I found your questions very pertinent as it allowed the discussion of themes
that I consider essentials. Now, the big problem that makes me worry is the
great gap between the analysts and the actors in IR. I am not saying that the
analysts understood everything, far from it, but I think that IR theorists are
very conscious of some of these transformations I have mentioned. If you look
at some great authors such as James Rosenau, Ned Lebow or Robert Keohane, to
name just a few—there are way more—they all contributed to the reconstruction
of IR.



What truly strikes me is the autism of political actors, they think that
they are still at the time of the Congress of Vienna and that is an
extraordinary source of tension. Thus as long as this spirit of change does not
reach political actors, maybe Barack Obama was the first one to enter this game
and then the parenthesis was closed, as long as there will not be this move
towards the discovery of a new world, maybe as well through the inclusion in
our reflection about the international fabric such partners as China, it is not
normal that this very powerful China does not have any choice but to share the
paradigm and the model of action proper to occidental diplomacy, as long as we
would not have done this precise effort, well, we will remain in the negation
of the human, and that is the essential problem today, we are unable to
understand that at the end there is just one unity, which is the human being.



I had the chance to visit 105 countries and everywhere I met the same
men and the same women, with their pain, with their happiness, their hardship,
their joy, their sorrow, their needs that were everywhere identical. As long as
we will not understand that, well, we will be living in a world that is in total
contradiction with what it is truly and essentially. We will live in a world of
artifice and thus a world of violence.



Related links  



Read Badie's
The Arab Spring: A starting point (SER
Études 2011) here
(pdf)



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WOS:000485196600002 ; A search for vectorlike leptons in multilepton final states is presented. The data sample corresponds to an integrated luminosity of 77.4 fb(-1) of proton-proton collisions at a center-of-mass energy of 13 TeV collected by the CMS experiment at the LHC in 2016 and 2017. Events are categorized by the multiplicity of electrons, muons, and hadronically decaying tau leptons. The missing transverse momentum and the scalar sum of the lepton transverse momenta are used to distinguish the signal from background. The observed results are consistent with the expectations from the standard model hypothesis. The existence of a vectorlike lepton doublet, coupling to the third-generation standard model leptons in the mass range of 120-790 GeV, is excluded at 95% confidence level. These are the most stringent limits yet on the production of a vectorlike lepton doublet, coupling to the third-generation standard model leptons. ; BMBWF (Austria); FWF (Austria)Austrian Science Fund (FWF); FNRS (Belgium)Fonds de la Recherche Scientifique - FNRS; FWO (Belgium)FWO; CNPq (Brazil)National Council for Scientific and Technological Development (CNPq); CAPES (Brazil)CAPES; FAPERJ (Brazil)Carlos Chagas Filho Foundation for Research Support of the State of Rio de Janeiro (FAPERJ); FAPERGS (Brazil)Foundation for Research Support of the State of Rio Grande do Sul (FAPERGS); FAPESP (Brazil)Fundacao de Amparo a Pesquisa do Estado de Sao Paulo (FAPESP); MES (Bulgaria); CERN; CAS (China)Chinese Academy of Sciences; MoST (China)Ministry of Science and Technology, China; NSFC (China)National Natural Science Foundation of China (NSFC); COLCIENCIAS (Colombia)Departamento Administrativo de Ciencia, Tecnologia e Innovacion Colciencias; MSES (Croatia); CSF (Croatia); RPF (Cyprus); SENESCYT (Ecuador); MoER (Estonia); ERC IUT (Estonia)Estonian Research Council; PUT (Estonia); ERDF (Estonia)European Union (EU); Academy of Finland (Finland)Academy of Finland; MEC (Finland); HIP (Finland); CEA (France)French Atomic Energy Commission; CNRS/IN2P3 (France)Centre National de la Recherche Scientifique (CNRS); BMBF (Germany)Federal Ministry of Education & Research (BMBF); DFG (Germany)German Research Foundation (DFG); HGF (Germany); GSRT (Greece)Greek Ministry of Development-GSRT; NKFIA (Hungary); DAE (India)Department of Atomic Energy (DAE); DST (India)Department of Science & Technology (India); IPM (Iran); SFI (Ireland)Science Foundation Ireland; INFN (Italy)Istituto Nazionale di Fisica Nucleare (INFN); MSIP (Republic of Korea); NRF (Republic of Korea); MES (Latvia); LAS (Lithuania); MOE (Malaysia); UM (Malaysia; BUAP (Mexico); CINVESTAV (Mexico); CONACYT (Mexico)Consejo Nacional de Ciencia y Tecnologia (CONACyT); LNS (Mexico); SEP (Mexico); UASLP-FAI (Mexico); MOS (Montenegro); MBIE (New Zealand); PAEC (Pakistan); MSHE (Poland); NSC (Poland); FCT (Portugal)Portuguese Foundation for Science and Technology; JINR (Dubna); MON (Russia); RosAtom (Russia); RAS (Russia)Russian Academy of Sciences; RFBR (Russia)Russian Foundation for Basic Research (RFBR); NRC KI (Russia); MESTD (Serbia); SEIDI (Spain); CPAN (Spain); PCTI (Spain); FEDER (Spain)European Union (EU); MOSTR (Sri Lanka); Swiss Funding Agencies (Switzerland); MST (Taipei); ThEPCenter (Thailand); IPST (Thailand); STAR (Thailand); NSTDA (Thailand); TUBITAK (Turkey)Turkiye Bilimsel ve Teknolojik Arastirma Kurumu (TUBITAK); TAEK (Turkey)Ministry of Energy & Natural Resources - Turkey; NASU (Ukraine); SFFR (Ukraine)State Fund for Fundamental Research (SFFR); STFC (United Kingdom)Science & Technology Facilities Council (STFC); DOE (USA)United States Department of Energy (DOE); NSF (USA)National Science Foundation (NSF); Marie-Curie programEuropean Union (EU); European Research Council and Horizon 2020 Grant (European Union) [675440, 752730, 765710]; Leventis Foundation; A. P. Sloan FoundationAlfred P. Sloan Foundation; Alexander von Humboldt FoundationAlexander von Humboldt Foundation; Belgian Federal Science Policy OfficeBelgian Federal Science Policy Office; Fonds pour la Formation ` a la Recherche dans l'Industrie et dans l'Agriculture (FRIA-Belgium)Fonds de la Recherche Scientifique - FNRS; Agentschap voor Innovatie door Wetenschap en Technologie (IWTBelgium)Institute for the Promotion of Innovation by Science and Technology in Flanders (IWT); F. R. S.-FNRS (Belgium)Fonds de la Recherche Scientifique - FNRS; FWO (Belgium)FWO [30820817]; Beijing Municipal Science and Technology CommissionBeijing Municipal Science & Technology Commission [Z181100004218003]; Ministry of Education, Youth and Sports (MEYS) of the Czech RepublicMinistry of Education, Youth & Sports - Czech Republic; Lendulet (" Momentum") Program; Janos Bolyai Research Scholarship of the Hungarian Academy of SciencesHungarian Academy of Sciences; New National Excellence Program UNKP; NKFIA research (Hungary) [123842, 123959, 124845, 128786, 124850, 125105, 128713, 129058]; Council of Science and Industrial Research, IndiaCouncil of Scientific & Industrial Research (CSIR) - India; HOMING PLUS program of the Foundation for Polish Science (Poland); European Union (Poland)European Union (EU); Regional Development Fund (Poland); Mobility Plus program of the Ministry of Science and Higher Education (Poland); National Science Center (Poland)National Science Centre, PolandNational Science Center, Poland [Harmonia 2014/14/M/ST2/00428, Opus 2014/13/B/ST2/02543, 2014/15/B/ST2/03998, 2015/19/B/ST2/02861, Sonata-bis 2012/07/E/ST2/01406]; National Priorities Research Program by Qatar National Research Fund; Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia Maria de Maeztu [MDM-2015-0509]; Programa Severo Ochoa del Principado de Asturias; EU-ESFEuropean Union (EU); Greek NSRFGreek Ministry of Development-GSRT; Rachadapisek Sompot Fund for Postdoctoral Fellowship; Chulalongkorn UniversityChulalongkorn University; Chulalongkorn University and the Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); Welch FoundationThe Welch Foundation [C-1845]; Weston Havens Foundation (USA); Thalis program; Aristeia program; Science and Technology Facilities CouncilScience & Technology Facilities Council (STFC) [ST/N000242/1] Funding Source: researchfish ; We congratulate our colleagues in the CERN accelerator departments for the excellent performance of the LHC and thank the technical and administrative staffs at CERN and at other CMS institutes for their contributions to the success of the CMS effort. In addition, we gratefully acknowledge the computing centers and personnel of the Worldwide LHC Computing Grid for delivering so effectively the computing infrastructure essential to our analyses. Finally, we acknowledge the enduring support for the construction and operation of the LHC and the CMS detector provided by the following funding agencies: BMBWF and FWF (Austria); FNRS and FWO (Belgium); CNPq, CAPES, FAPERJ, FAPERGS, and FAPESP (Brazil); MES (Bulgaria); CERN; CAS, MoST, and NSFC (China); COLCIENCIAS (Colombia); MSES and CSF (Croatia); RPF (Cyprus); SENESCYT (Ecuador); MoER, ERC IUT, PUT and ERDF (Estonia); Academy of Finland, MEC, and HIP (Finland); CEA and CNRS/IN2P3 (France); BMBF, DFG, and HGF (Germany); GSRT (Greece); NKFIA (Hungary); DAE and DST (India); IPM (Iran); SFI (Ireland); INFN (Italy); MSIP and NRF (Republic of Korea); MES (Latvia); LAS (Lithuania); MOE and UM (Malaysia); BUAP, CINVESTAV, CONACYT, LNS, SEP, and UASLP-FAI (Mexico); MOS (Montenegro); MBIE (New Zealand); PAEC (Pakistan); MSHE and NSC (Poland); FCT (Portugal); JINR (Dubna); MON, RosAtom, RAS, RFBR, and NRC KI (Russia); MESTD (Serbia); SEIDI, CPAN, PCTI, and FEDER (Spain); MOSTR (Sri Lanka); Swiss Funding Agencies (Switzerland); MST (Taipei); ThEPCenter, IPST, STAR, and NSTDA (Thailand); TUBITAK and TAEK (Turkey); NASU and SFFR (Ukraine); STFC (United Kingdom); DOE and NSF (USA). Individuals have received support from the Marie-Curie program and the European Research Council and Horizon 2020 Grant, Contracts No. 675440, No. 752730, and No. 765710 (European Union); the Leventis Foundation; the A. P. Sloan Foundation; the Alexander von Humboldt Foundation; the Belgian Federal Science Policy Office; the Fonds pour la Formation ` a la Recherche dans l'Industrie et dans l'Agriculture (FRIA-Belgium); the Agentschap voor Innovatie door Wetenschap en Technologie (IWTBelgium); the F. R. S.-FNRS and FWO (Belgium) under the "Excellence of Science-EOS"-be. h Project No. 30820817; the Beijing Municipal Science and Technology Commission, No. Z181100004218003; the Ministry of Education, Youth and Sports (MEYS) of the Czech Republic; the Lendulet (" Momentum") Program and the Janos Bolyai Research Scholarship of the Hungarian Academy of Sciences, the New National Excellence Program UNKP, the NKFIA research Grants No. 123842, No. 123959, No. 124845, No. 124850, No. 125105, No. 128713, No. 128786, and No. 129058 (Hungary); the Council of Science and Industrial Research, India; the HOMING PLUS program of the Foundation for Polish Science, cofinanced from European Union, Regional Development Fund, the Mobility Plus program of the Ministry of Science and Higher Education, the National Science Center (Poland), contracts Harmonia 2014/14/M/ST2/00428, Opus 2014/13/B/ST2/02543, 2014/15/B/ST2/03998, and 2015/19/B/ST2/02861, Sonata-bis 2012/07/E/ST2/01406; the National Priorities Research Program by Qatar National Research Fund; the Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia Maria de Maeztu, Grant No.; MDM-2015-0509 and the Programa Severo Ochoa del Principado de Asturias; the Thalis and Aristeia programs cofinanced by EU-ESF and the Greek NSRF; the Rachadapisek Sompot Fund for Postdoctoral Fellowship, Chulalongkorn University and the Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); theWelch Foundation, Contract No. C-1845; and the Weston Havens Foundation (USA).

WOS:000462971600002 ; A search for dark matter produced in association with top quarks in proton-proton collisions at a center-of-mass energy of 13 TeV is presented. The data set used corresponds to an integrated luminosity of 35.9 fb(-1) recorded with the CMS detector at the LHC. Whereas previous searches for neutral scalar or pseudoscalar mediators considered dark matter production in association with a top quark pair only, this analysis also includes production modes with a single top quark. The results are derived from the combination of multiple selection categories that are defined to target either the single top quark or the top quark pair signature. No significant deviations with respect to the standard model predictions are observed. The results are interpreted in the context of a simplified model in which a scalar or pseudoscalar mediator particle couples to a top quark and subsequently decays into dark matter particles. Scalar and pseudoscalar mediator particles with masses below 290 and 300 GeV, respectively, are excluded at 95% confidence level, assuming a dark matter particle mass of 1 GeV and mediator couplings to fermions and dark matter particles equal to unity. ; BMBWF (Austria); FWF (Austria)Austrian Science Fund (FWF); FNRS (Belgium)Fonds de la Recherche Scientifique - FNRS; FWO (Belgium)FWO; CNPq (Brazil)National Council for Scientific and Technological Development (CNPq); CAPES (Brazil)CAPES; FAPERJ (Brazil)Carlos Chagas Filho Foundation for Research Support of the State of Rio de Janeiro (FAPERJ); FAPERGS (Brazil)Foundation for Research Support of the State of Rio Grande do Sul (FAPERGS); FAPESP (Brazil)Fundacao de Amparo a Pesquisa do Estado de Sao Paulo (FAPESP); MES (Bulgaria); CERN; CAS (China)Chinese Academy of Sciences; MoST (China)Ministry of Science and Technology, China; NSFC (China)National Natural Science Foundation of China (NSFC); COLCIENCIAS (Colombia)Departamento Administrativo de Ciencia, Tecnologia e Innovacion Colciencias; MSES (Croatia); CSF (Croatia); RPF (Cyprus); SENESCYT (Ecuador); MoER (Estonia); ERC IUT (Estonia)Estonian Research Council; ERDF (Estonia)European Union (EU); Academy of Finland(Finland)Academy of Finland; MEC (Finland); HIP (Finland); CEA (France)French Atomic Energy Commission; CNRS/IN2P3 (France)Centre National de la Recherche Scientifique (CNRS); BMBF (Germany)Federal Ministry of Education & Research (BMBF); DFG (Germany)German Research Foundation (DFG); HGF (Germany); GSRT (Greece)Greek Ministry of Development-GSRT; NKFIA (Hungary); DAE (India)Department of Atomic Energy (DAE); DST (India)Department of Science & Technology (India); IPM (Iran); SFI (Ireland)Science Foundation Ireland; INFN (Italy)Istituto Nazionale di Fisica Nucleare (INFN); MSIP (Republic of Korea); NRF (Republic of Korea); MES (Latvia); LAS (Lithuania); MOE (Malaysia); UM (Malaysia); BUAP (Mexico); CINVESTAV (Mexico); CONACYT (Mexico)Consejo Nacional de Ciencia y Tecnologia (CONACyT); LNS (Mexico); SEP (Mexico); UASLP-FAI (Mexico); MOS (Montenegro); MBIE (New Zealand); PAEC (Pakistan); MSHE (Poland); NSC (Poland); FCT (Portugal)Portuguese Foundation for Science and Technology; JINR (Dubna); MON (Russia); RosAtom (Russia); RAS (Russia)Russian Academy of Sciences; RFBR (Russia)Russian Foundation for Basic Research (RFBR); NRC KI (Russia); MESTD (Serbia); SEIDI (Spain); CPAN (Spain); PCTI (Spain); FEDER (Spain)European Union (EU); MOSTR (Sri Lanka); Swiss Funding Agencies (Switzerland); MST (Taipei); ThEPCenter (Thailand); IPST (Thailand); STAR (Thailand); NSTDA (Thailand); TUBITAK (Turkey)Turkiye Bilimsel ve Teknolojik Arastirma Kurumu (TUBITAK); TAEK (Turkey)Ministry of Energy & Natural Resources - Turkey; NASU (Ukraine); SFFR (Ukraine)State Fund for Fundamental Research (SFFR); STFC (United Kingdom)Science & Technology Facilities Council (STFC); DOE (U.S. A.)United States Department of Energy (DOE); NSF (U.S. A.)National Science Foundation (NSF); Marie-Curie programme (European Union)European Union (EU); European Research Council (European Union)European Union (EU)European Research Council (ERC); Horizon 2020 Grant (European Union)European Union (EU) [675440]; Leventis Foundation; A.P. Sloan FoundationAlfred P. Sloan Foundation; Alexander von Humboldt FoundationAlexander von Humboldt Foundation; Belgian Federal Science Policy OfficeBelgian Federal Science Policy Office; Fonds pour la Formation a la Recherche dans l'Industrie et dans l'Agriculture (FRIA-Belgium)Fonds de la Recherche Scientifique - FNRS; Agentschap voor Innovatie door Wetenschap en Technologie (IWT-Belgium)Institute for the Promotion of Innovation by Science and Technology in Flanders (IWT); F.R.S.-FNRS (Belgium) under the "Excellence of Science -EOS" -be.h projectFonds de la Recherche Scientifique - FNRS [30820817]; FWO (Belgium) under the "Excellence of Science -EOS" -be.h projectFWO [30820817]; Ministry of Education, Youth and Sports (MEYS) of the Czech RepublicMinistry of Education, Youth & Sports - Czech Republic; Janos Bolyai Research Scholarship of the Hungarian Academy of Sciences (Hungary); New National Excellence Program UNKP (Hungary); NKFIA (Hungary) [123842, 123959, 124845, 124850, 125105]; Lendulet ("Momentum") Programme of the Hungarian Academy of Sciences (Hungary); Council of Science and Industrial Research, IndiaCouncil of Scientific & Industrial Research (CSIR) - India; HOMING PLUS programme of the Foundation for Polish Science; European Union, Regional Development FundEuropean Union (EU); Mobility Plus programme of the Ministry of Science and Higher Education; National Science Center (Poland)National Science Centre, PolandNational Science Center, Poland [Harmonia 2014/14/M/ST2/00428, Opus 2014/13/B/ST2/02543, 2014/15/B/ST2/03998, 2015/19/B/ST2/02861]; Sonata-bis [2012/07/E/ST2/01406]; National Priorities Research Program by Qatar National Research Fund; Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia Mara de Maeztu [MDM-2015-0509]; Programa Severo Ochoa del Principado de Asturias; Thalis programme - EU-ESF; Aristeia programme - EU-ESF; Greek NSRFGreek Ministry of Development-GSRT; Rachadapisek Sompot Fund (Thailand); Chulalongkorn University (Thailand)Chulalongkorn University; Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); Welch FoundationThe Welch Foundation [C-1845]; Weston Havens Foundation (U.S. A.); Science and Technology Facilities CouncilScience & Technology Facilities Council (STFC) [ST/N000242/1] Funding Source: researchfish ; We congratulate our colleagues in the CERN accelerator departments for the excellent performance of the LHC and thank the technical and administrative staffs at CERN and at other CMS institutes for their contributions to the success of the CMS effort. In addition, we gratefully acknowledge the computing centres and personnel of the Worldwide LHC Computing Grid for delivering so effectively the computing infrastructure essential to our analyses. Finally, we acknowledge the enduring support for the construction and operation of the LHC and the CMS detector provided by the following funding agencies: BMBWF and FWF (Austria); FNRS and FWO (Belgium); CNPq, CAPES, FAPERJ, FAPERGS, and FAPESP (Brazil); MES (Bulgaria); CERN; CAS, MoST, and NSFC (China); COLCIENCIAS (Colombia); MSES and CSF (Croatia); RPF (Cyprus); SENESCYT (Ecuador); MoER, ERC IUT, and ERDF (Estonia); Academy of Finland, MEC, and HIP (Finland); CEA and CNRS/IN2P3 (France); BMBF, DFG, and HGF (Germany); GSRT (Greece); NKFIA (Hungary); DAE and DST (India); IPM (Iran); SFI (Ireland); INFN (Italy); MSIP and NRF (Republic of Korea); MES (Latvia); LAS (Lithuania); MOE and UM (Malaysia); BUAP, CINVESTAV, CONACYT, LNS, SEP, and UASLP-FAI (Mexico); MOS (Montenegro); MBIE (New Zealand); PAEC (Pakistan); MSHE and NSC (Poland); FCT (Portugal); JINR (Dubna); MON, RosAtom, RAS, RFBR, and NRC KI (Russia); MESTD (Serbia); SEIDI, CPAN, PCTI, and FEDER (Spain); MOSTR (Sri Lanka); Swiss Funding Agencies (Switzerland); MST (Taipei); ThEPCenter, IPST, STAR, and NSTDA (Thailand); TUBITAK and TAEK (Turkey); NASU and SFFR (Ukraine); STFC (United Kingdom); DOE and NSF (U.S. A.).; Individuals have received support from the Marie-Curie programme and the European Research Council and Horizon 2020 Grant, contract No. 675440 (European Union); the Leventis Foundation; the A.P. Sloan Foundation; the Alexander von Humboldt Foundation; the Belgian Federal Science Policy Office; the Fonds pour la Formation a la Recherche dans l'Industrie et dans l'Agriculture (FRIA-Belgium); the Agentschap voor Innovatie door Wetenschap en Technologie (IWT-Belgium); the F.R.S.-FNRS and FWO (Belgium) under the "Excellence of Science -EOS" -be.h project n. 30820817; the Ministry of Education, Youth and Sports (MEYS) of the Czech Republic; the Lendulet ("Momentum") Programme and the Janos Bolyai Research Scholarship of the Hungarian Academy of Sciences, the New National Excellence Program UNKP, the NKFIA research grants 123842, 123959, 124845, 124850, and 125105 (Hungary); the Council of Science and Industrial Research, India; the HOMING PLUS programme of the Foundation for Polish Science, co fi nanced from European Union, Regional Development Fund, the Mobility Plus programme of the Ministry of Science and Higher Education, the National Science Center (Poland), contracts Harmonia 2014/14/M/ST2/00428, Opus 2014/13/B/ST2/02543, 2014/15/B/ST2/03998, and 2015/19/B/ST2/02861, Sonata-bis 2012/07/E/ST2/01406; the National Priorities Research Program by Qatar National Research Fund; the Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia Mara de Maeztu, grant MDM-2015-0509 and the Programa Severo Ochoa del Principado de Asturias; the Thalis and Aristeia programmes co fi nanced by EU-ESF and the Greek NSRF; the Rachadapisek Sompot Fund for Postdoctoral Fellowship, Chulalongkorn University and the Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); the Welch Foundation, contract C-1845; and the Weston Havens Foundation (U.S. A.).

IN CROATIAN: Polazište ove analize je saznanje kako se svaka generacija mladih suočava s izazovom optimalne integracije u društvo u kojem žive, a ta se integracija promatra kao uspjeh u društvu. Stoga su u istraživačkom fokusu mladi i njihova percepcija faktora važnih za uspjeh pojedinca u suvremenom hrvatskom društvu te promjene koje su se u tom pogledu zbivale posljednjih 15-ak godina. Razmatranje faktora uspjeha smješteno je u širi kontekst vrijednosti mladih i njihove percepcije nekih aspekata društvene realnosti zajedno s promjenama koje su se dogodile na tom planu. Za usporedbu se koriste rezultati istraživanja provedenih 1999., 2004. i 2013. godine na uzorcima mladih iz cijele Hrvatske. Longitudinalno praćenje vrijednosti mladih potvrdilo je stabilnost njihova vrijednosnog sustava čiji vrh trajno zauzimaju vrijednosti privatnosti, samosvojnosti, materijalnog položaja i profesionalnog uspjeha. Pretpostavljeno je da tim vrijednostima odgovaraju životni ciljevi čije ostvarenje predstavlja glavne elemente društvenog uspjeha mladih. Kao najveći problem hrvatskog društva permanentno je percipirana nezaposlenost uz porast isticanja mita i korupcije, a kao aktere rješavanja društvenih problema mladi najviše ističu stručnjake i intelektualce, vlastitu generaciju te političare i političke stranke. Nezaposlenost je trajno percipirana i kao najveći problem mlade generacije čemu se u novije vrijeme pridružilo često navođenje važnosti "veza", a ne sposobnosti i stručnosti te nedostatak životne perspektive i nizak životni standard. Za rješavanje generacijskih problema mladi najviše odgovornosti adresiraju na roditelje, same sebe, Vladu i obrazovni sustav. Unutar naznačenog vrijednosnog i društvenog okvira zbivale su se indikativne promjene u percepciji okolnosti važnih za uspjeh u hrvatskom društvu. Sažeto rečeno, dok su koncem 1990-ih na vrhu ljestvice faktora društvenog uspjeha bila stečena znanja i sposobnosti, profesionalna odgovornost i zalaganje na radu, poštenje, pravednost i korektan odnos prema drugima te povoljan stjecaj okolnosti, 2013. godine na prva četiri mjesta, uz povoljan stjecaj okolnosti, izbile su osobne i obiteljske veze i poznanstva, lukavost, promućurnost i "snalažljivost" te osobno i obiteljsko bogatstvo. Indikativno je kako od općeg trenda pada isticanja velike važnosti svih promatranih okolnosti odudaraju politička podobnost, za koju je zabilježen kontinuirani rast isticanja važnosti, te podmićivanje utjecajnih osoba (korupcija) koje je ostalo na razini dosegnutoj još 2004. godine. Potonji uvidi su osobito indikativni kada se promatraju u kontekstu normativno demokratskog i višestranačkog sustava u kojem se vodi bitka protiv korupcije, a realno dominacije partitokracije i pripadajućeg klijentelističkog obrasca ponašanja te nedjelotvornosti pravosudnih institucija u sankcioniranju koruptivnih (ne)djela. Sve navedeno provocira i djelomice daje odgovore na pitanje što je u očima mladih pridonijelo dezavuiranju važnosti osobnih kompetencija, sposobnosti i vještina uz istodobno jačanje važnosti nepotizma i ponašanja koja balansiraju na rubu zakona, uključujući i korupciju. Može se pretpostaviti da su ustanovljene tendencije uvjetovane dosadašnjim načinom funkcioniranja društvenih institucija i aktera te kriznim procesima u kojima mnogi potrebni resursi postaju nedostupniji a aspiracije teže ostvarive pa u zaoštrenoj konkurenciji na cijeni dobivaju dobra umreženost i promućurnost, a gubi izvrsnost i trud. Rezultat svega toga je da mnogi mladi smatraju kako su meritokratski mehanizmi socijalne promocije diskreditirani jer nepotizam, klijentelizam, korupcija i izvrdavanje zakonskih normi puno više jamče uspjeh u društvu nego pouzdanje u vlastita znanja, vještine i sposobnosti, odgovorno i stručno obavljanje posla te pravedno, pošteno i korektno ponašanje. To svakako pridonosi širenju osjećaja besperspektivnosti među mladima na što ukazuju i promjene u njihovu viđenju osobne i društvene budućnosti koje pokazuju kako je opao osjećaj optimizma i porastao osjećaj pesimizma, posebice u pogledu budućnosti društva. Otuda je logično očekivati kako takvi trendovi mogu generirati daljnje urušavanje povjerenja mladih u društvene institucije i aktere. A to izaziva bojazan kako će u potrazi za sve neizvjesnijom boljom budućnošću mladi biti prisiljeni sve više se oslanjati na one individualne resurse i strategije koje će ih nastaviti udaljavati od meritokratskih načela društvenog uspjeha. --- IN ENGLISH: The starting point of this analysis is the awareness that every generation of youth faces the challenge of optimal integration into the society in which they live, and this integration is seen as social success. Therefore, the focus of the research are young people and their perception of the factors important for the success of an individual in contemporary Croatian society and the changes that have occurred in this respect in the last 15 years. The analysis of success factors is put in the broader context of young people's values and their perception of some aspects of social reality together with the changes that have occurred in that respect. The results of the research conducted on the samples of youth from across Croatia in 1999, 2004 and 2013 are used for comparison. The longitudinal monitoring of young people's values confirmed the stability of their value system, which permanently peaks at the values of privacy, autonomy, material status and professional success. It is assumed that these values correspond to life goals whose achievement represents the main elements of the social success of youth. Unemployment is permanently perceived as the biggest problem of the Croatian society with an increase in pointing out bribery and corruption, while the youth mostly indicate experts and intellectuals, their own generation, and politicians and political parties as actors of solving social problems. Unemployment is permanently perceived as the biggest problem of the young generation as well, which has in more recent times become accompanied with the frequent mentioning of the importance of "connections", and not qualifications and competences, as well as the lack of life perspective and the low living standard. For solving generational problems, the youth hold parents, themselves, the Government and the educational system most responsible. Within the indicated value and social framework, there have been indicative changes in the perception of circumstances important for achieving success in the Croatian society. In short, while in the end of 1990s the top positions on the scale of social success factors were marked by acquired knowledge and skills, professional accountability and commitment to work, honesty, fairness and correct attitude toward others, as well as favourable circumstances, in 2013 the first four places were reached by personal and family connections and contacts, shrewdness, astuteness and "resourcefulness", as well as personal and family wealth, together with favourable circumstances. It is indicative that political loyalty, for which a continuous increase in pointing out its importance has been observed, and bribing influential people, which has remained at its level reached in 2004, stand out from the general decreasing trend of pointing out the major importance of all the observed circumstances. The latter insights are especially indicative when observed in the context of a normatively democratic and multiparty system in which a battle against corruption is fought, while in reality in the context of partitocracy dominance and the associated clientelistic pattern of conduct and the ineffectiveness of judicial institutions in sanctioning corruptive (mis)conducts. All this provokes and partly answers to the question of what has, from the perspective of youth, contributed to diminishing of the importance of personal competencies, qualifications and skills, with simultaneous strengthening of the importance of nepotism and behaviors balancing on the margins of law, including corruption. It can be assumed that the detected tendencies are conditioned by the way in which social institutions and actors have functioned so far, and by the crisis processes in which many of the necessary resources become less accessible and the aspirations more difficult to achieve, and therefore, in the circumstances of intensified competition, a well-established network of contacts and astuteness gain in value, while excellence and hard work lose. The result of all this is that many young people find meritocratic mechanisms of social promotion discredited due to the fact that nepotism, clientelism, corruption and breaching of legal norms guarantee social success to a much greater extent than relying on one's own knowledge, skills and abilities, responsibility and professionalism at work, as well as just, fair and correct behavior. This certainly contributes to spreading the feeling of lack of prospects among young people, as evidenced by the changes in their perception of personal and social future, which indicate the decline of the feeling of optimism and the growth of the feeling of pessimism, especially with regard to the future of society. Hence, it is logical to expect such trends to generate further collapse of the trust that the youth have in social institutions and actors. And this causes concern that youth, in seeking better future, which is becoming increasingly uncertain, will be forced to rely more and more on those individual resources and strategies that will continue distancing them from the meritocratic principles of social success.

En la actualidad los procesos de migración son foco de atención de numerosas disciplinas científicas e instituciones gubernamentales. El estudio del uso de plantas medicinales entre comunidades migrantes que habitan las urbes, también ha sido una temática que ha cobrado un interés creciente en la etnobotánica, especialmente por las diversas preocupaciones sanitarias que este fenómeno conlleva. El caso particular de la migración boliviana hacia Argentina es una de las más relevantes en nuestro país, con varias décadas de intercambios culturales en todo el territorio. Estos grupos en su nuevo lugar pueden recrear su herbolaria, armarse de estrategias para conseguir los recursos vegetales provenientes de su lugar de origen, incorporar nuevas especies y prácticas de la sociedad receptora o, bien, disminuir los usos o la riqueza de sus plantas medicinales. En este sentido es pertinente mencionar la medicina tradicional como eje principal y representativo del modo de vida de las comunidades del territorio andino. Esta práctica médica ancestral parte del concepto de enfermedad como un estado de desajuste interno empleando principalmente elementos vegetales para la cura. La Etnobotánica, ciencia que estudia la relación ser humano-planta, nos permite analizar en un entorno de ciudad el conocimiento botánico local (CBL) que surge en dichos contextos interculturales. Por otra parte, un concepto útil que permite analizar el cambio y la flexibilidad del CBL en comunidades inmigrantes sobre especies medicinales es la hibridación cultural. Se han propuesto como marcos teóricos el estudio de subprocesos distinguibles que tienen como finalidad visualizar, contextualizar y caracterizar de manera más profunda los procesos de hibridación en trabajos de etnobotánica urbana. Estos subprocesos pueden mostrar un enriquecimiento de la riqueza total de especies (fusión o yuxtaposición), re-utilización de recursos y/o prácticas en un nuevo ambiente (re-localización); mezcla de elementos vegetales tradicionales y nuevos para aumentar una acción terapéutica (recombinación), cambios y/o sustituciones de algún recurso (re-estructuración); agrupamientos internos en especies y prácticas (segregación espacial); novedades en la producción, circulación y consumo; y coexistencia simultánea de distintos universos simbólicos. Asimismo, entender los mecanismos de transmisión cultural del CBL de una población migrante resultan claves para comprender las hibridaciones posibles, dado que de esta forma se puede tener una visión más acabada de los procesos que dinamizan los saberes intercambiados entre los integrantes de la comunidad. En este sentido, esta tesis tuvo los principales objetivos: 1) Caracterizar los estudios de etnobotánica urbana, realizados tanto en poblaciones migrantes como no migrantes, respecto al uso de plantas medicinales y analizar los procesos de hibridación; 2) Documentar la riqueza de especies vegetales de valor medicinal de mayor importancia cultural, y las prácticas y valores asociados que siguen vigentes, o aquellos que cambiaron, en una comunidad migrante boliviana que reside actualmente en la ciudad de San Salvador de Jujuy; 3) Determinar las principales dolencias para las cuáles se utilizan plantas como recurso medicinal y si la consulta a especialistas andinos sigue vigente entre los migrantes; 4) Indagar las formas de obtención y ambientes de recolección del recurso vegetal; 5) Analizar las formas de aprendizaje y el tipo de transmisión de los conocimientos sobre plantas entre sus miembros; 6) Indagar en el ámbito escolar el CBL relacionado al uso de especies medicinales y las formas de adquisición de ese conocimiento. Para abordar los objetivos se aplicaron distintas estrategias metodológicas propias de la disciplina, como el análisis bibliográfico cuali-cuantitativo, trabajo de campo con adultos y niños, que incluyeron entrevistas y talleres participativos, y metodología botánica de gabinete para la determinación taxonómica de especies, que incluyó también técnicas micrográficas. Los datos se analizaron cualitativa y cuantitativamente, mediante la aplicación de índices y pruebas no paramétricas y de regresión multinomial dada la naturaleza categórica de la mayoría de las variables. En los capítulos I y II, III se presentan los antecedentes y principales marcos conceptuales de esta tesis, dando cuenta del proceso histórico de inmigración boliviana en Argentina y particularmente en la ciudad de San Salvador de Jujuy. En el capítulo IV correspondiente al primer objetivo de esta tesis, se estudiaron las herbolarias urbanas provenientes de la literatura internacional usando el concepto de hibridación cultural como marco teórico. Se detectaron 63 trabajos de la temática que poseen un rango temporal corto (1991-2016). Los principales resultados muestran que en las ciudades se utilizan alrededor de 531 especies medicinales, principalmente cosmopolitas. Existe un creciente interés en el estudio de herbolarias inmigrantes correspondiente al 33% (21 trabajos). Los procesos de mayor visibilidad en la literatura fueron las Novedades (29%), Relocalización (20%) y Fusión (19%). Al analizar estos artículos a través de una regresión multinomial se advierte en la bibliografía que las herbolarias urbanas con migrantes son menos proclives a fusionar con elementos vegetales exógenos y se advierten más relocalizaciones y restructuraciones en las plantas a utilizar. Mientras que la bibliografía focalizada en el sector de la sociedad urbana sin inmigrantes las fusiones son los procesos más mencionados.En el capítulo V, se desarrollan del segundo al sexto objetivo, que consiste en el trabajo de campo realizado en una comunidad boliviana que reside en un sector urbano-periurbano (Barrios Los Ladrilleros y Los Huaicos) de la ciudad de San Salvador de Jujuy, (Jujuy-Argentina) dedicada a la industria artesanal del armado de ladrillo. Los datos etnobotánicos fueron obtenidos mediante la aplicación de técnicas etnográficas como observación participante, entrevistas abiertas, semi- estructuradas, enlistados libres e historias de vida. Se entrevistaron 24 personas adultas, principalmente mujeres con experiencia en el uso de especies medicinales. Se relevaron 89 especies medicinales (44% nativas y 56% exóticas), de las que lograron mayor consenso Matricaria chamomilla, ?manzanilla? (62%) y Ruta chalepensis, ?ruda? (50%). Las familias Lamiaceas y Asteraceas fueron las más representativas. Se registraron 43 dolencias tratadas con plantas respetando las categorías émicas . La mejor representada fue destinada al tratar los ?dolores de estómago? (18%) y plantas que les ?hacen bien? (12,4%), consideradas como ?adaptógenas?. Se distinguieron distintos ambientes de colección: ?casa y alrededores? (46%), ?comercio? (23%), ?campo? (15%), ?huerta? (15%) y ?trae de Bolivia? (2%). Finalmente, el capítulo VI que corresponde al último objetivo de esta tesis, se analiza el conocimiento botánico local de niños bolivianos e hijos de bolivianos que residen en los barrios Los Ladrilleros y Los Huaicos de San Salvador de Jujuy. Mediante la metodología aula-taller, en una escuela estatal de la ciudad, se indagaron los saberes sobre plantas medicinales que forman parte de los niños y las formas de adquisición de ese conocimiento, así como también el rol que cumple la institución educativa como espacio de apertura a temas vinculados a la realidad local. Se emplearon técnicas propias de la metodología participativa que se utilizan en la indagación etnobotánica. Los resultados arrojaron 42 especies con fines medicinales siendo la especie de mayor frecuencia de uso Ruta sp. ?ruda? (67%). El modo más significativo de transmisión de este conocimiento fue vertical, a través de los abuelos y padres. A modo de conclusión, a nivel global, se puede decir que los migrantes en las ciudades tratan de reproducir sus prácticas con las mismas plantas que conocían en sus sitios de origen, mayormente cosmopolitas y de fácil obtención, sin poner en riesgo su salud con intoxicaciones o usos incorrectos de plantas nuevas. En todo caso, los peligros que sufren se refieren a los impedimentos existentes para que estos colectivos puedan obtener sus plantas y reproducir sus prácticas. En cambio, los trabajos de etnobotánica urbana generales mostrarían que su población no migrante es más proclive a fusionar sin conocimientos previos. A nivel local, en los inmigrantes bolivianos de San Salvador de Jujuy, su farmacopea está dada por una relocalización y reestructuración en su elenco de especies medicinales, tomando en cuenta la importancia de la huerta y casas y alrededores para abastecerse de las plantas de uso medicinal. Se manifiesta una reestructuración de su herbolaria debido a la percepción de procesos de desactivación de conocimientos. Por otra parte, las soluciones locales se basarían en la redundancia, y no en la versatilidad de su herbolaria. Con ello se aseguran su eficacia terapéutica en el tratamiento de enfermedades específicas con especies muy conocidas, de amplia distribución. Con respecto a lo que aprendieron los niños acerca del conocimiento botánico sobre el uso de las plantas medicinales, prevalece una transmisión del conocimiento botánico vertical, principalmente por vía materna. Esto reflejaría un conocimiento botánico con poca incorporación de información exógena, es decir, desde fuera del ámbito familiar. ; Migratory processes are currently attracting the attention of numerous scientific disciplines and governmental institutions. The study of medicinal plant use among migrant communities living in urban areas is also a topic of growing interest, especially because of diverse public health concerns that accompany this phenomenon. The particular case of the Bolivian migration to Argentina is one of the most relevant to our country, with a history of various decades of cultural exchange throughout the country. In their new environments these groups can recreate their herbal medicine, developing strategies to acquire plant resources from their country of origin, incorporate new species and practices from the receiving society, or decrease the use or richness of their medicinal plants. At this point it is important to mention that traditional medicine is a key factor, representative of the lifestyle of Andean communities. This ancestral medical practice is based on the concept of illness as a state of internal imbalance, and employs mainly plants as the means of treatment. Rom the perspective of ethnobotany, a science that studies the relationship between humans and plants, we can analyse the local botanical knowledge (LBK) that develops in intercultural contexts in an urban setting. A useful concept for the analysis of change and the flexibility of LBK in terms of medicinal species in immigrant communities is cultural hybridization. As a theoretical framework the study of distinguishable sub-processes has been suggested, as they can visualise, contextualise and characterise hybridization processes in urban ethnobotanical studies in a more profound way. These sub-processes can result in an increase in the total richness of species (fusion or juxtaposition), the reuse of resources and/or practices in a new environment (relocalisation), the blending of traditional and new plant elements to enhance therapeutic action (recombination), changes and/or substitution of a resource (restructuring), internal grouping of species and practices (spatial segregation), innovation in production, circulation and consumption, and the simultaneous coexistence of different symbolic universes. Understanding the mechanisms of cultural transmission of LBK in a migrant population is key to our comprehension of possible hybridization, since we can obtain a more complete picture of the processes involved in the exchange of wisdom between members of the community. The main objectives of this thesis were: 1) To characterise urban ethnobotanical studies on the use of medicinal plants, whether carried out in migrant populations or not, and analyse their processes of hybridization; 2) Document the richness of medicinal plant species which are of most cultural importance, and the associated practices and values 12 which are still maintained, and those which have changed, in a Bolivian migrant community currently residing in the city of San Salvador de Jujuy; 3) Determine the principal illnesses which are treated with plant resources and whether Bolivian migrants still consult Andean specialists; 4) Investigate how plant resources are acquired and identify the gathering environments used by Bolivian migrants; 5) Analyse the ways of learning and the type of transmission of plant knowledge used among community members; 6) Investigate LBK related to the use of medicinal species in a school context, and the methods of acquisition of this knowledge. In order to carry out this study different methodological strategies were applied which are commonly used in the discipline of ethnobotany, such as a quali-quantitative bibliographical analysis, fieldwork with adults and children, including interviews and participative workshops, and botanical laboratory methodology for the taxonomical definition of species, which also included micrographic techniques. The data obtained were analysed quantitatively and qualitatively, through the application of non-parametric indices and tests, and multinomial regression, given the categorical nature of most of the variables. In chapters I, II and III, background information and the main conceptual frameworks of this thesis are presented, taking into account the historical process of Bolivian migration into Argentina, and particularly the city of Jujuy. In chapter 4, corresponding to the first objective, urban herbal medicine in international literature is studied, using the concept of cultural hybridization as a theoretical framework The bibliographical research was carried out using the following search engines: Scielo (www.scielo.org), Scopus (www.scopus.com) and Google Scholar, and 63 studies with a short time span (1991-2016) were found on this subject. The main results show that approximately 531 medicinal species are used in cities, mainly cosmopolitan species. There is increasing interest in the study of immigrant herbolaria, corresponding to 33% (21 studies) of those found. The most frequently mentioned processes in the literature were Innovation (29%), Relocalisation (20%) and Fusion (19%). Analysis of these articles through multinomial regression revealed that the urban herbal medicine of migrants is less likely to undergo fusion with exogenous plant elements and contains little incorporation of new elements in the list of species used. Relocalisation and restructuring of the plants are found more commonly in these groups. In contrast, fusion is the most frequently mentioned process in the bibliography focusing on the sector of urban society without immigrants. 13 Chapter V deals with objectives 2 – 6, and describes fieldwork carried out in a Bolivian community residing in an urban-periurban sector (Los Ladrilleros and Los Huaicos neighbourhoods) of San Salvador de Jujuy (Jujuy -Argentina). Prior informed consent was obtained from participants, who were selected by means of opportunistic and snowball interviews. The ethnobotanical data were obtained through ethnographic techniques such as participant observation, open and semi-structured interviews, free listing and life histories. Of the 24 adults interviewed most were women with experience of medicinal plant species. A total of 89 medicinal plants were registered (44% were native and 56% exotic), and those with highest consensus were: Matricaria chamomilla, "manzanilla" (62%) and Ruta chalepensis, "ruda" (50%). The Lamiaceae and Asteraceae families being the most represented. Illnesses treated with plants numbered 43, respecting the emic categories . The most common ailment treated was "stomach pains" (18%). The next most common use category is associated with plants that "do one good" (12.4%), considered "adaptogens". Different plant gathering environments were identified: close to the house (46%), shops (23%), countryside (15%), vegetable garden (15%) and "brought from Bolivia" (2%). Finally, chapter VI deals with the last objective of this thesis, the analysis of LBK of Bolivian children and the children of Bolivians who live in the Los Ladrilleros and Los Huaicos neighbourhoods of San Salvador de Jujuy. Using classroom-workshop methodology in a state school in the city, we investigated the children's knowledge of medicinal plants, and the ways they had learned about them. We also analysed the role played by the educational institution in offering an opportunity to deal with subjects related to the local context. Participative methodology was used, as commonly employed in ethnobotanical investigation. Results revealed that 42 medicinal species were known by the children, the species with highest use frequency being Ruta sp. "ruda" (67%). The most important method of transmission of this knowledge was vertical, through grandparents and parents. In conclusion, on a global level it can be said that migrants in cities attempt to reproduce their practices with the same plants as they used in their places of origin, so as not to put their health at risk with toxic plants or incorrect usage. The dangers faced by the communities are associated with the difficulties they experience in the acquisition of their plants and reproduction of their practices. In contrast, general urban ethnobotanical 14 studies show that the non-migrant population is more likely to employ processes of fusion, with no previous knowledge. At a local level, the pharmacopoeia of the immigrant Bolivians in San Salvador de Jujuy is the result of relocalisation and restructuring of their medicinal species, taking into account the importance of vegetable gardens and the areas around their houses to provide a supply of plants with medicinal uses. The restructuring of their herbal medicine is due to their perception of processes of deactivation of knowledge. Local solutions are based on redundancy, and not on the versatility of their herbal medicine. In this way they are assured of effective therapies for the treatment of specific illnesses with very well known species, which have a wide distribution. Regarding the children's LBK related to medicinal species, the vertical transmission of knowledge is predominant, mainly by mothers. This is reflected in the children's knowledge having little exogenous information; that is, from outside their family. ; Fil: Acosta, Marina Eva. Universidad Nacional de Jujuy. Instituto de Ecorregiones Andinas. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Salta. Instituto de Ecorregiones Andinas; Argentina

La figura de Subirana ha ido siempre ligada al trio de Arquitectos que formó con Sert y Torres Clavé dentro del GATCPAC. Su nombre ha quedado ligado a obras tan importantes como el conjunto residencial de la Casa Bloc, al Dispensario Antituberculoso o las bibliotecas y hospitales proyectados durante el gobierno de la 2ª República. La tesis pretende entender y reconstruir su papel dentro del equipo y la influencia que su formación y conocimientos tuvieron en la arquitectura racionalista del siglo pasado. Para ello se ha empezado por investigar el curriculum del arquitecto para conocer su proceso de formación en Barcelona y Berlín; los profesores, como Bruno Taut que le influyeron y sus practicas profesionales durante su postgrado en Alemania en obras de Gropius y Mendelsohn, que le mostraron otra arquitectura y una forma diferente de producción en las obras. Cuando regresa a España y tras la presentación de su trabajo final de master, entra en contacto con Mercadal y Sert y trabaja a caballo entre Madrid y Barcelona en la exposición de la escuelas modernas y en varios proyectos del GATEPAC y GATCPAC, convirtiendose en un nexo de unión entre ambos. Finalmente en 1933, se intala definitivamente en Barcelona y trabaja con Sert y Torres Clavé en el despacho del GATCPAC, donde además de proyectar los edificios, es el encargado de dirigir las obras por expreso encargo del gobierno de la Generalitat. Durante los años previos a la Guerra Civil se dedica a trabajar en múltiples proyectos dentro del equipo, pero también recibe algunos encargos por su cuenta que realiza individualemnte. En éstos utiliza los mismo parámetros proyectuales y estéticos que en los trabajos que realiza con Sert y Torres Clavé, aunque en algunos de ellos aparecen soluciones alternativas con un cierto eclecticismo. Subirana es el encargado de finalizar las obras que el GATCPAC est constuyendo en Barcelona ya que en los primeros meses de la guerra Sert se exilia, primero en Francia y luego en los Estado Unidos y Torres Clavé muere en la contienda. Acabada la guerra sufre dos órdenes de expulsión, pero su doble nacionalidad argentina, por nacimiento, y española, por matrimonio, le salva y consigue no ser depurado para ejercer la arquitectura. Para conocer al Arquitecto se ha profundizado en su trabajo en solitario desde 1939 hasta su muerte en 1978, que es practicamente desconocido. Su obra es modesta, ya que consiguió sobrevivir a la dictadura pero nunca vivir de ella. Sus clientes eran modestos comerciantes que le encargan trabajos de reconstrucción, más que obras nuevas y, en ningun caso, recibe encargos por parte de la administración al estar marcado por su trabajo cercano al poder, en los años de la república. Se han elegido algunos de los proyectos más importortantes que realiza, muchos de ellos no llegan a construirse, para poder conocer la arquitectura que desarrolla en esos años tan difíciles de la postguerra. Los proyectos se han comparado con otras obras racionalistas de los años 30 para poder ponerlos en valor y así reconocer la manera de proyectar de Subirana. En algunos casos se han comparado con obras del propio Subirana mientras que en otros con obras que el conocia perfectamente, aunque no hubiera colaborado en ellas. El anteproyecto de un centro sanitario en la Diagonal de Barcelona, donde se observa su lenguanje compositivo y hasta que nivel de detalle llega Subirana en el diseño de las habitaciones y un proyecto para construir una manzana de viviendas en el barrio de Sants, de la que sólo se construyeron un par de escaleras, son ejemplos, bastante teóricos de la obra de Subirana en 1940. Las transformaciones de garajes en estaciones de servicio, o la instalación del sistema cinerama en teatros, para convertirlos en cines son algunos de los proyectos que proponen rehabitar espacios existentes para nuevos usos en los que se descubre la modernidad de su arquietctura sin tener que acudir al dogmatismo del racionalismo ; Subirana's figure has always been tied to the trio of architects formed by Sert, Torres Clavé and himself, inside the GATCPAC. His name has remained tied to important works such as the Residential Set named "Casa Bloc", the Antituberculosis Clinic, as well as libraries and hospitals projected during the Second Republic Government. The target of this thesis is to understand and reconstruct Subirana's role in the mentioned team, as well as his knowledge which deeply influenced the rationalist architecture of the last century. To achieve it, the first thing to carry out has been to investigate in his architect curriculum, in order to know the process about his formation in Barcelona and Berlin, his professors, such as Bruno Taut, who influenced him. His professional work during the realization of his postdegree in Germany with Gropius and Mendelsohn made him look at architecture in a different way of production. Coming back to Spain and after the presentation of his final master work, he got in touch with García Mercadal and Sert, working simultaneously in Madrid and Barcelona in the Modern Schools' Exhibition, as well as in different projects of GATEPAC and GATCPAC, becoming a union link between both. Finally, in 1933, he got established in Barcelona, working with Sert and Torres Clavé at GATCPAC's office, where he projected buildings, being entrusted to direct the works for express order of the Generalitat. During previous years to the Civil War he worked in multiple projects inside this team, but he was asked to make some private orders individually, too, applying the same projectual and aesthetic parameters than the ones used in works realized with Sert and Torres Clavé. However, in some of these private works, alternative solutions with some eclecticism can be found. Subirana is the manager of finishing the works that GATCPAC is constructing in Barcelona, so in the beginning of the Civil War, Sert goes into exile, first in France and later in USA. On the other hand, Torres Clavé dies in the contest. On finishing the war Subirana had two orders of expulsion, but thanks to his double nationality (he was born in Argentina and married in Spain) he was not forbidden to go on practicing the architecture. In order to achieve a real knowledge of his work in solitary since 1929 till his death in 1978, which is almost unknown, a deep study has been carried out. His work is modest, so he got survive the dictatorship, but never could live from it. His clients were modest merchants, who didn't ordered him new works, but works of reconstruction. He never received any order from the administration, so he was labelled by his works near the power during the republica's period. Some of the most important projects he realized have been chosen in this thesis, in order to know the types of architecture he developed in such difficult times as the postwar, in spite of many of them were not constructed. These projects have been compared with another retionalist works of the Years 30, in order to recognize the way that Subirana projected in those moments. In some cases these projects have been compared with other works of Subirana himself, whereas in another, with works he had perfect knowledge, without having collaborate with them. Some exemples of Subirana's theoretical works in 1940, are: The preproject of a sanitary center at Diagonal, in Barcelona, where it can be recognized his compositive language and the high level of details in the design of its rooms, as well as the project to build a block of apartments in Sants neighborhood, where only a couple of stairs were constructed. To transform garages into service stations, or to install cinerama's system in theatres in orders to convert them into cinemas, are some of the projects that he proposed to give a new use to already existing spaces, offering a clear idea of the modernity of his architecture, without having on mind the dogmatism of the rationalism. ; Postprint (published version)

La figura de Subirana ha ido siempre ligada al trio de Arquitectos que formó con Sert y Torres Clavé dentro del GATCPAC. Su nombre ha quedado ligado a obras tan importantes como el conjunto residencial de la Casa Bloc, al Dispensario Antituberculoso o las bibliotecas y hospitales proyectados durante el gobierno de la 2ª República. La tesis pretende entender y reconstruir su papel dentro del equipo y la influencia que su formación y conocimientos tuvieron en la arquitectura racionalista del siglo pasado. Para ello se ha empezado por investigar el curriculum del arquitecto para conocer su proceso de formación en Barcelona y Berlín; los profesores, como Bruno Taut que le influyeron y sus practicas profesionales durante su postgrado en Alemania en obras de Gropius y Mendelsohn, que le mostraron otra arquitectura y una forma diferente de producción en las obras. Cuando regresa a España y tras la presentación de su trabajo final de master, entra en contacto con Mercadal y Sert y trabaja a caballo entre Madrid y Barcelona en la exposición de la escuelas modernas y en varios proyectos del GATEPAC y GATCPAC, convirtiendose en un nexo de unión entre ambos. Finalmente en 1933, se intala definitivamente en Barcelona y trabaja con Sert y Torres Clavé en el despacho del GATCPAC, donde además de proyectar los edificios, es el encargado de dirigir las obras por expreso encargo del gobierno de la Generalitat. Durante los años previos a la Guerra Civil se dedica a trabajar en múltiples proyectos dentro del equipo, pero también recibe algunos encargos por su cuenta que realiza individualemnte. En éstos utiliza los mismo parámetros proyectuales y estéticos que en los trabajos que realiza con Sert y Torres Clavé, aunque en algunos de ellos aparecen soluciones alternativas con un cierto eclecticismo. Subirana es el encargado de finalizar las obras que el GATCPAC est constuyendo en Barcelona ya que en los primeros meses de la guerra Sert se exilia, primero en Francia y luego en los Estado Unidos y Torres Clavé muere en la contienda. Acabada la guerra sufre dos órdenes de expulsión, pero su doble nacionalidad argentina, por nacimiento, y española, por matrimonio, le salva y consigue no ser depurado para ejercer la arquitectura. Para conocer al Arquitecto se ha profundizado en su trabajo en solitario desde 1939 hasta su muerte en 1978, que es practicamente desconocido. Su obra es modesta, ya que consiguió sobrevivir a la dictadura pero nunca vivir de ella. Sus clientes eran modestos comerciantes que le encargan trabajos de reconstrucción, más que obras nuevas y, en ningun caso, recibe encargos por parte de la administración al estar marcado por su trabajo cercano al poder, en los años de la república. Se han elegido algunos de los proyectos más importortantes que realiza, muchos de ellos no llegan a construirse, para poder conocer la arquitectura que desarrolla en esos años tan difíciles de la postguerra. Los proyectos se han comparado con otras obras racionalistas de los años 30 para poder ponerlos en valor y así reconocer la manera de proyectar de Subirana. En algunos casos se han comparado con obras del propio Subirana mientras que en otros con obras que el conocia perfectamente, aunque no hubiera colaborado en ellas. El anteproyecto de un centro sanitario en la Diagonal de Barcelona, donde se observa su lenguanje compositivo y hasta que nivel de detalle llega Subirana en el diseño de las habitaciones y un proyecto para construir una manzana de viviendas en el barrio de Sants, de la que sólo se construyeron un par de escaleras, son ejemplos, bastante teóricos de la obra de Subirana en 1940. Las transformaciones de garajes en estaciones de servicio, o la instalación del sistema cinerama en teatros, para convertirlos en cines son algunos de los proyectos que proponen rehabitar espacios existentes para nuevos usos en los que se descubre la modernidad de su arquietctura sin tener que acudir al dogmatismo del racionalismo ; Subirana's figure has always been tied to the trio of architects formed by Sert, Torres Clavé and himself, inside the GATCPAC. His name has remained tied to important works such as the Residential Set named "Casa Bloc", the Antituberculosis Clinic, as well as libraries and hospitals projected during the Second Republic Government. The target of this thesis is to understand and reconstruct Subirana's role in the mentioned team, as well as his knowledge which deeply influenced the rationalist architecture of the last century. To achieve it, the first thing to carry out has been to investigate in his architect curriculum, in order to know the process about his formation in Barcelona and Berlin, his professors, such as Bruno Taut, who influenced him. His professional work during the realization of his postdegree in Germany with Gropius and Mendelsohn made him look at architecture in a different way of production. Coming back to Spain and after the presentation of his final master work, he got in touch with García Mercadal and Sert, working simultaneously in Madrid and Barcelona in the Modern Schools' Exhibition, as well as in different projects of GATEPAC and GATCPAC, becoming a union link between both. Finally, in 1933, he got established in Barcelona, working with Sert and Torres Clavé at GATCPAC's office, where he projected buildings, being entrusted to direct the works for express order of the Generalitat. During previous years to the Civil War he worked in multiple projects inside this team, but he was asked to make some private orders individually, too, applying the same projectual and aesthetic parameters than the ones used in works realized with Sert and Torres Clavé. However, in some of these private works, alternative solutions with some eclecticism can be found. Subirana is the manager of finishing the works that GATCPAC is constructing in Barcelona, so in the beginning of the Civil War, Sert goes into exile, first in France and later in USA. On the other hand, Torres Clavé dies in the contest. On finishing the war Subirana had two orders of expulsion, but thanks to his double nationality (he was born in Argentina and married in Spain) he was not forbidden to go on practicing the architecture. In order to achieve a real knowledge of his work in solitary since 1929 till his death in 1978, which is almost unknown, a deep study has been carried out. His work is modest, so he got survive the dictatorship, but never could live from it. His clients were modest merchants, who didn't ordered him new works, but works of reconstruction. He never received any order from the administration, so he was labelled by his works near the power during the republica's period. Some of the most important projects he realized have been chosen in this thesis, in order to know the types of architecture he developed in such difficult times as the postwar, in spite of many of them were not constructed. These projects have been compared with another retionalist works of the Years 30, in order to recognize the way that Subirana projected in those moments. In some cases these projects have been compared with other works of Subirana himself, whereas in another, with works he had perfect knowledge, without having collaborate with them. Some exemples of Subirana's theoretical works in 1940, are: The preproject of a sanitary center at Diagonal, in Barcelona, where it can be recognized his compositive language and the high level of details in the design of its rooms, as well as the project to build a block of apartments in Sants neighborhood, where only a couple of stairs were constructed. To transform garages into service stations, or to install cinerama's system in theatres in orders to convert them into cinemas, are some of the projects that he proposed to give a new use to already existing spaces, offering a clear idea of the modernity of his architecture, without having on mind the dogmatism of the rationalism. ; Postprint (published version)

Spinal manipulative therapy (SMT) is one of the treatments used to reduce musculoskeletal pain. Some clinical studies have shown that it really has a pain reducing effect but the indications for when it should be used is mainly based on clinical experience and logic. Further, although SMT is widely used, the precise mechanisms of action that can explain how it works, are unknown.We noticed that the scientific literature on this subject is incomplete, scattered and confused. In relation to the mechanisms, some authors propose a number of neurobiological mechanisms (such as a direct reduction of pain) whereas others are convinced that the mode of action is biomechanical (such as improved range of motion). For this reason, when trying to find out if SMT has a pain reducing effect, a better alternative is to start with healthy people, provoke a pain experimentally, perform the SMT, and measure their pain, to see if it has improved with the "treatment". If it would be possible to see if SMT does have a pure pain reducing effect, then it would be important to find out if this effect is only regional, in the area of the manipulation, or if this effect is systemic. Also, none of the authors who proposed the biomechanical theory offered any evidence that improved movement results in less pain, but then, the opposite pathway (reduce pain first, better movement after) has not been shown either, by these proponents of theories. For this reason we decided to study the already existing scientific literature in a critical and systematic fashion.Unfortunately, we did not find any study including the mixed problem of the effects of SMT on pain and movement, we therefore performed two systematic reviews of the scientific literature: one focused on its effect on experimental pain and the other on its effect on the range of motion (ROM) of the vertebral segments. In the first one, we collected 22 articles describing 43 trials showing an hypoalgesic effect of the locoregional level. Interestingly, the results differ depending on how the pain was provoked. We were not been able to reach a conclusion on the systemic action of the SMT because of the lack of quality of articles on this topic. Concerning the literature review on the effect of SMT on ROM, the review of 15 research articles did not allow us to « prove » the effectiveness of this technique to increase the range of segmental motion. There were some limitations with these studies, such as the fact that they had been performed in healthy volunteers and not in people with reduced mobility. In sum, we could conclude that the effect of SMT on pain has been clearly shown, which supports the hypothesis that the hypoalgesia induced by SMT allows the improvement and recovery of function of movement, and not the inverse. These results have been reported in our two scientific articles.However, even if we were able to obtain answers to our research questions, these answers are incomplete and the subject remains to be further explored. There are still questions that remain to be clarified, such as: What are the exact effects of SMT on pain mechanisms? How long does the effect remain ? Is there a " dose / effect "? Which are the most effective SMT techniques? and How should patients be best targeted for this treatment ? Does SMT have an effect on ROM on people with limited movement?Finally, a coordination of research is necessary to move forward more effectively. Researchers would need to gather around a shared policy in relation to the medium / long term research, and from a methodological consensus. In conclusion, SMT does seem to have a direct effect on pain. However, we need some more and detailed knowledge of the mechanisms and procedures before we can really apply this knowledge efficiently in clinical practice. No doubt, this could become an important issue for the community of researchers, teachers and clinicians. ; La manipulation vertébrale (MV) est l'une des options dans le traitement des douleurs d'origine neuromusculosquelettique. Ses indications ont été identifiées à partir de l'expérience des professionnels qui l'utilisent, ainsi que des études épidémiologiques autour de ses résultats cliniques. Cependant, son mécanisme d'action précis demeure à ce jour inexpliqué.La littérature scientifique sur ce sujet est incomplète, éparse et confuse. Certains auteurs et professionnels proposent des hypothèses des mécanismes d'action neurobiologiques et d'autres biomécaniques. De plus, l'étude de la douleur rend la situation difficile en raison de la complexité des situations cliniques et des traitements associés dont les patients bénéficient. C'est la raison pour laquelle l'objectif de cette thèse est d'étudier si la MV a un effet sur la douleur provoquée de manière expérimentale. Si tel est le cas, il importe de savoir s'il est systémique ou locorégional et dans cette dernière hypothèse, si ce résultat est le produit d'une action directe de la MV sur la douleur ou secondaire à une amélioration du mouvement. N'ayant pas trouvé d'étude englobant la problématique mixte des effets de la MV sur la douleur et le mouvement, nous avons procédé à deux revues systématiques et critiques de la littérature scientifique ; l'une a porté sur son effet sur la douleur et l'autre sur l'amplitude du mouvement des segments vertébraux. Dans la première, nous avons rassemblé 22 articles décrivant 43 essais cliniques montrant un effet hypoalgésique de la MV au niveau locorégional, mais les résultats diffèrent selon la manière dont la douleur a été provoquée. Nous n'avons pas pu tirer de conclusion sur l'action systémique de la MV du fait de la qualité des articles sur ce sujet. Quant à la revue de la littérature réalisée sur l'effet de la MV sur l'amplitude du mouvement, l'étude de 15 articles ne nous a pas permis de prouver l'efficacité de cette technique pour augmenter l'amplitude des mouvements segmentaires, malgré des limitations à prendre en considération, notamment le fait que ces études ont été réalisées sur des volontaires sains et non sur des patients avec une mobilité réduite. A partir de là, nous concluons que l'effet de la MV sur la douleur est plutôt direct, et défendons la thèse que l'hypoalgésie induite par la MV permet l'amélioration et la récupération de la fonction de mouvement, et non l'inverse.Cependant, même si nous répondons à nos questions de recherche, ces réponses demeurent partielles et le sujet reste à approfondir. Nos deux revues indiquent qu'il reste à clarifier : les mécanismes exacts des effets de la MV sur la douleur, la durée des effets, les rapports "dose/effet", l'identification des techniques les plus efficaces, ou encore, sur le ciblage plus fin des patients à traiter. Il en est de même en ce qui concerne l'étude de l'effet de la MV sur l'amplitude du mouvement, où il manque notamment des études réalisées sur des patients et des personnes présentant des mouvements limités. Des améliorations sont également à prévoir dans la coordination des chercheurs les rassemblant autour d'une politique de recherche partagée sur le long/moyen terme, et à partir d'un consensus méthodologique, particulièrement en termes de suivi des essais, d'unités de mesures, de précision des critères de qualité des essais, de promotion de méta-analyses, etc. Au total, si la MV semble avoir un effet direct sur la douleur, il n'en demeure pas moins que la connaissance détaillée de ses mécanismes et des modalités d'application dans la pratique clinique reste à approfondir, ce qui pourrait devenir un véritable enjeu pour la communauté des chercheurs, des enseignants et des cliniciens.

Transcript of an oral history interview with Linnea "Lin" (Peterson) Westberg conducted by Sarah Yahm at the interviewee's home in Nashua, New Hampshire on February 5, 2015, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Lin Westberg was one of the first women to join the Norwich University Corps of Cadets in 1974. Includes discussion of her experiences as a student at Norwich University and her later careers in the Air Force and as a school counselor. ; Linnea "Lin" Westberg (Peterson), NU 1978, Oral History Interview February 5, 2015 Interviewee's home in Nashua, New Hampshire Interviewed by Sarah Yahm Transcribed by C.T. Haywood, NU '12 February 10, 2015 SY: Okay, so let me just start the official interview. I'm here with Linn Westberg. It's—it is February 5th 2015 and I'm at her house in Nashua, New Hampshire. And usually you start an oral history interview from the beginning. So where were you born? LW: I was born in Lowell, Massachusetts. Grew up in Westford, Mass. SY: Excellent LW: Not too far from there. SY: And when you were growing up what did you want to be? LW: Hmm….Originally something in the medical field I think. You know, I didn't really have any great ideas about careers although my mother was pretty, I guess for her time, sort of ahead of the game. She was a lab director of a meteorology lab and she worked for the federal government which back then - so she was sort of the only mom that wasn't in the neighborhood when we were growing up, you know. But I, she managed it kind of like how we all do today. So I think when it was I went to Norwich that I sort of solidified my different goals and career plans. SY: And did you come from a military family? LW: No, that's interesting because I was sort of going through my things when you called a little bit and my dad was not in the military, but both brothers were. So my oldest brother served in the Army, First Lieutenant Jeff Peterson, and unfortunately he was tragically killed while he served at a young age. And he's buried at Arlington. We were just there. My brother—other brother, Greg Peterson, went to Norwich and so he also served. He was in the Army and he did a full career, both active and then as a reserve officer and he retired as lieutenant colonel and he was a helicopter pilot. So… SY: Were they both in Vietnam? LW: Um no, J—my oldest brother, was killed you know while he was on active duty, but not in Vietnam. And then my, the middle brother, 'cause they're quite a bit older than me, the middle brother, he, there's a law where sole surviving sons and daughters do not have to serve if, you know, so he was able to do - he didn't have to go to Vietnam. He was able to fly [clears throat] like he flew in Korea and did things like that, so. And he's a big supporter of Norwich. He went up there on a basketball scholarship and then his son went to Norwich and his wife's sister went to Norwich. So there's sort of this legacy [chuckles] and I think that's pretty common. SY: I think it is too. Do you remember going up and visiting him there? LW: Oh yeah. SY: Yeah what you think? LW: Very much. SY: What was your first impression? LW: So Greg is ten years older than me and I very much, you know, we used to take the old Route 12 up from here before they built all the 89 and everything, and so it was a big trek to go up there. And I distinctly remember going up there that first Parent Weekend with my parents and seeing him at Norwich and you the whole military thing and it really, I mean it really, it was just an amazing thing to see. You know, you'd [he'd] been an athlete in high school went up there on a basketball scholarship, full basketball scholarship, and you know I was kind of enamored with the school but never of thought of it as a place for me at the time. SY: Well, and that's funny 'cause when I interview, I mean I've mostly been interviewing men and I always ask them like, "did you play war as a kid? Did you play military? Did you play army?" And I should ask you that that too. LW: Yeah, I tended to do a lot of kind of boy th— I think I was a tomboy. I remember asking for cap guns and race cars and I never thought really, and I played with all the traditional girl toys too. But yeah I grew up in a neighborhood where there were a lot kids and we went out and we had acorn fights and we played outside for hours at a time. So very, you know sort of busy kind of kinda outdoorsy kinda upbringing. Camping, all those kinds of things. Hiking. SY: So when did you find out that Norwich was taking women? LW: I think it was my senior year. So I had applied to three or four colleges: Wellesley College, which is an all-girls school; Northeastern University that my oldest brother had gone to; and then University of Lowell, which was the local state school. And in, I really wasn't excited about any…I guess it just hadn't hit me and I said to my dad, "I'd like to go up and look at Norwich." And he's like, "No, that's another admissions fee. We're not going up there." And I said, so I kind of begged him and he said, "Alright." So we went up in the [laughs] in the middle of the winter and, 'cause I just remember walking around the campus in the snow. And it hit me right away that's where I was gonna go because I think it was surprisingly, and people are I think who don't know Norwich, it was extremely welcoming environment. So you would think like Wellesley being all-girls or some of these other schools, but I think it's 'cause it's small. So it was about 1500 students and, you know, the professors were friendly. We met the president, and we met the commandant of cadets. It just was, you know, I said, "This is it. This is where I want to go." That's how I ended up there. SY: And did you know you were gonna be in the Corps? LW: No. SY: Okay. LW: No, because women - here were women matriculating prior to me getting there from Vermont College, meaning they were coming over on a bus and taking classes. And then there was a small contingent of women enrolled in the ROTC program who I believe were just kinda coming over for ROTC classes but they weren't in the Corps. So they would wear the uniform one day a week, go to classes, and then back over to Vermont College to live. So sometime between my visit and the spring of my senior year, in that summer, some decisions must have been made. I don't know. Because I got a call over the summer from Colonel John Wadsworth asking me if I wanted to join the Corps of Cadets. I knew, I knew they were women, somehow I knew, because I wouldn't have wanted to do the bus thing from Vermont College. But he asked me if I wanted to join and I said, I mean it was a very quick decis--I said, "Sure, yeah, I'll do that." [chuckle] Honestly, I really had no idea what that meant. I just, I kind of though like everybody was doing it you know. And without like today's social media you weren't connecting with other people so the first I knew was that when I showed up there in August. SY: Did you get this letter? LW: Let me see, "Dear Ms." [chuckles] SY: Yeah, they left it blank, they didn't fill that in, I think it's hilarious. I think that was their prototype. I just found that in the archives yesterday LW: Oh my gosh. SY: in Loring Hart's papers. Pausing to read. SY: But you remember getting a phone call not a letter? LW: I got a phone call, I don't remember this letter actually. SY: Yeah. LW: It could have come, yeah, honestly I don't remember. But I don't know I'd love a copy at some point, that's interesting. SY: Here take it. LW: Oh thank you, SY: It's yours, I have a scan Linn laughs SW: and I just printed it out. I have some other things from the archives too if you want them you can take them. LW: Yeah, that's kind of fun to read, yeah. SY: Yeah. LW: Yeah, I've some newspaper articles too for you. I don't know if you have them, SY: Oh okay. LW: That you can—yeah, sort of the local Vermont papers were kind of interested in what was going on. SY: Oh excellent. LW: Yeah, so I'll share all that SY: Very cool. LW: before you go. SY: So okay, so you show up and you said, "Sure, I'll be in the Corps," right? So then did you have a moment where you were like "what did I get into?" LW: Yeah, definitely. Sort of the first issue was they hadn't told us that everybody showing up was gonna be wearing khaki pants and white shirts. So we showed up in like street clothes. So we already stood out, right, being female. And then to have like really bright clothes, I was like "oh my gosh," you know and then I thought okay this is really interesting. I think my aha moment was definitely in the auditorium or the Plumley Armory when President Hart said, "We'd like to welcome four young women into the freshmen class, Norwich University, you know. 150 years. It was a really nice speech, but we sort of all looked at each other and thought "oh my gosh." SY: Did he make you stand up? LW: I don't remember having to stand up. I just remember feeling really out there, really out there. And my dad was in the back of the room and I was a little worried about him because I was the youngest, my mom had passed away, and I was looking around saying, "oh my God, what's he gonna do?" you know. And he was chatting everybody up and I said, "Okay, he's gonna be fine," and then they marched us up the Hill and you know that's when it really starts. They put you through the whole indoctrination so… SY: And what was— LW: But that didn't seem that unusual because we were just, like they didn't separate us or anything, we were just all part of it. So I didn't feel – and you'd already started, you know, that's where you really begin to connect with the other freshmen. That's really when it starts because you realize you know, okay, the cadre, all these like really mean people and you know when they're not looking you're whispering to each other and you start to connect that way and you know, so. SY: So I somehow thought that women were separated, but you were all tangled, you were all together? LW: Yeah, we were and we weren't. So like that day we were, you know where we went the whole [group went]. But it became pretty apparent that they probably had tried, but hadn't completed like figuring out what we were gonna wear. Because they go, typically freshmen go and they issue your uniforms and so we were getting some uniforms but not all uniforms. SY: Did they cut your hair? LW: We did not have to cut our hair but we had to wear it up. So I came with like hair down to my, you know way down my back, but right away, you know, the Army regulation is above your collar. So we all had long hair and it all had to go up. I think we got white shirts so that improved the whole and whatever we had for pants [chuckles] 'cause the freshmen wore them until they got their uniforms. You wear the khakis. So that was a little bit better but probably one of the biggest challenges was they moved us into Gerard Hall which was the female civilian dorm. And we were put on the top floor upper right corner, upper left corner there, and all the freshmen other women were on the same floor down at the other end of the hall. And that was really weird because we were, you know, going through the whole Rook thing and they weren't. So we'd, you know - but in a way it was we did bond with them as well so it was this dual experience. I mean they were, you know, going out on Friday night and getting dressed up and going out on dates and we couldn't do any of that. So they housed us there for a while and actually our cadre, Nancy whom you've met, and Roberta and Diane Halliday, and there's—I can't think of Mary's last name. So they— SY: Moskos, was it Moskos? LW: That was Roberta Moskos. And Mary - she's in one of the articles - also lived on the floor with us which was also unusual 'cause typically just freshmen males would live to together and maybe a couple of the cadre. And then rest of the upperclassmen would be in the dorm but not on the floor where you're going through that training. So… SY: Yeah it sounds like from when I was talking with Nancy that the relationship between you and the other women who were your cadre was different. LW: Yeah, it was, it was. Yeah I think it was hard for them, yeah this is all in reflection later but I think it was hard for them because they hadn't had full benefit of being freshmen themselves and all that training. But I think they did a really good job trying to do what they were supposed to do. But it was a little more, there was a little more familiarity with them than we would have had certainly with the male cadre. And sometime, maybe November/December, they decided to move us from Gerard Hall over to Patterson Hall and put us in with male freshmen platoon. Got that name right. And so that turned out to be much better because we had, we had freshmen counterparts, males that we were working with every day but we also had sort of these upperclassmen that were supporting us, you know, in addition to like the women cadre. SY: And did you feel sup—'cause I know that the cadre you know that, I mean some of the members of the Corps were like "yay women," and some were not. So how did that play itself out for you? LW: I definitely felt that. For me it was more positive than negative. More support. I think I learned somehow early on that when you're a minority going into that kind of a situation that you somehow, you want to blend to some degree. So, you know, it's much easier to figure things out from within that organization than from trying to fight [chuckles]. Do you know what I mean? So I think I did that, I blended in and I got really active and busy at Norwich. And so then I made a lot of connections and that's how people judge you, based on those personal connections rather than being part of a group. Now people that didn't know us personally, maybe weren't in any classes with us, or that's where you might get a little bit of trouble or they were like from the '50s or something, that whole attitude about women. And there was definitely a few of them floating around. SY: What about professors. Did you feel like the professors welcomed you in their classrooms? LW: Oh yeah, yeah, yeah. My roommate is actually the first woman engineer at Norwich. And so she was in all classes with all males and all those engineering professors. I think she would say they were great, you know, and her classmates were great. My professors were wonderful, very supportive, you know. It's a very stressful year trying to keep up with everything as a freshmen there. You know you have to re—you're just learning so much at once. It's like a double education. You're learning your academic stuff but you're also doing all that military stuff. It's like getting a master's degree in human relations 'cause you're learning all about how people interact, and the way people behave in groups. And it's really - when you're going through you don't recognize it, but later you realize "wow" 'cause you come out. And then when you get to the workforce you're like, "wow that was unbelievable what I learned there." SY: So now that you're a counselor, right? LW: Yeah,. SY: So I'm wondering if you can like take your counselor head and think back on that year. So what was, what sort of psychologically was going on during that Rook year? For you and for everyone? LW: I think, to some degree what went on with us was went on with everybody else. Like we had one girl leave, but there were other freshmen that left, you know, it just wasn't a good fit. Perhaps I think, I—you know oftentimes I look back and go would I do that again? Would I choose to do what I did because it has made everything else so much easier? On the other hand, I look at my kid's college educations and I say, "oh." My husband and I go, "are you kidding me?" They, what do they do with all the free time? They only have like five classes or four. We're thinking they're just you know, so I go "yeah I know, but th—it just," in a lot of ways like a lot more than I've witnessed other people had to do that went to a regular college. So… SY: And what about that sense, 'cause isn't the whole idea of the Rook year to sort of break down individuality and create that sense of a collective. Do you remember that process happening? LW: Very much, yeah. And they absolutely do do that. They take you back to the very the basics, you know… SY: Any anecdotes that you remember, any moments? LW: Oh yeah all that stuff in the halls [chuckles]. Getting dragged out in the middle of the night, having them scream at us. I don't know, you know, going—I think, I don't know, I think I - I remember looking around and looking at the fear on everybody's face because you really, like you think this is real what you're going through. And it's very similar to the military training so it's, it's really in many ways identical I think. But you're dealing with less trained people so and you're dealing with college students meaning age wise as far as being thrown into these leadership positions. So you know, I would say, I remember, I remember walking in the gutter, I remember being pulled out of the meat line a lot which was you know and you had to, they'd scream questions at you from the Norwich Rook Book. But I was a diligent student so I didn't struggle with that, you know reading my book and whatever. There was always somebody else that couldn't answer a question. [laughs] So that was, that was pretty easy. I think the physical stuff was the hardest for me and I found that throughout even when I went into the military because it's really a male model okay? And all they do is sort of cut it back a little bit for women, but it's really designed for men and I think they were trying to figure that out at Norwich. And so in the beginning like when we were running, and when they first put us in the guy platoon to run - and I ran a lot before I went to Norwich 'cause I knew you kind of had to be a little bit in shape - and it was still really hard. So you know the more I got in shape the easier it became, but I could never keep up with the men. So you always felt like a little bit sort of a like a day late and a dollar short. You know what I mean? SY: Did you also feel like you had the responsibility to prove that women could do it? LW: Yes, yeah. But I don't know, you know I think on the other hand I used to think about some of the guys that were having trouble and then thinking like, wow you know 'cause I mean they would they were a little softer on us if we couldn't do it. But they would scream at the guys if they couldn't do it. So that was, so I was very empathetic I think to anybody that struggled because it was just something that was harder for us. It really was. And then you know people were not slouches by any means it's just that it was a different level of fitness than you know I'd been used to certainly. So I think a big, kind of a cool moment for us, we did the Dog River whatever it's called thing, and all of us did really well on that. So we tended to do really well in things requiring stamina and distance and maybe not so well in speed or strength. Certainly I know like my upper body strength, I just didn't have it. Women didn't do push-ups back then, you know, and so, or pull ups or any of that kind of stuff. So I remember that being, that being very challenging and worrying about it like, "Oh my God what if I fall behind? What if I?" You know. That was always weighing on your mind. The other stuff like wearing the uniform, memorizing all of this intellectual pieces were not hard. SY: It was the physical part? LW: It was the physical part. Yeah. SY: Could you talk a little more about that idea of like feeling like you were standing in for a whole group or? LW: You mean like representing women? Yeah I think that's an interesting phenomena and it has made me very sensitive to minorities: religious minorities, racial minorities. Because people tended…I always felt responsible for like whatever I was doing whether it be academically (I know that's ridiculous, but) or how I presented myself is representing not just myself, but like all women. And that's a lot of pressure. So I think, and I think we all kind of felt that way. And I think we also kept an eye on each other like worrying about what they were, other people were doing because particularly we felt super responsible as more women came to Norwich. To make sure, to try to make sure that the path was laid, if you will, and that it was a little bit easier. Because you wanted people to do well, you know, and you didn't want to stand out. You didn't want to, you just wanted to be part of the group, honestly. SY: I'm wondering if you have a memory of like real triumph and a memory of "I want to quit." You know what I'm saying? I would imagine you have both of those. LW: I think that "I want to quit" was they, the whole thing getting recognized thing went on and on [chuckles]. So we did not get recognized till Valentine's Day timeframe. So that started in August and it's like, "Oh my gosh are we ever getting out of the gutter here," you know? It gets to the point where you kind of want to just, you know, be an upperclassmen I guess. And so I think that was like "uh" [sound of frustration] and also when you would see people drop out or struggle or have a hard time that's always very challenging, I think. I loved my classes. I was tired all the time though like you know the professors are trying to keep you awake, because you're up all night doing crazy ridiculous stuff - you know, ironing and doing your brass. I think it's a stamina test in a lot of ways. So I think that's kind of when I was like, "alright." And we did, not my year but subsequent years there were people that would always because it became an option to be a civilian at Norwich. If it wasn't fun people could like [making a noise of pulling the plug] go over to the civilian side, you know. We didn't entirely have that option. I mean I suppose I could have but I was like Norwich is the Corps, you know. Why wouldn't I do that once you're there and you realize that? And then I think probably that same thing I think, you know, graduating from there was a big deal [chuckles]. Graduating with all those guys. That was a pretty, you know, was proud of that. SY: Yeah do you remember how you felt that day? LW: Yeah I was like wow [chuckles], we did this, you know? Three of us made it through from that freshman class. I mean there were only four so that was really good statistics, I think, considering. It was really, every year was groundbreaking if you know what I mean, like women had never held positions of rank, women had never been platoon leaders, women had never commanded a company, women had never, you know, been in ROTC X year. So every year it was the first. So it was wasn't just that first day of Norwich it was all through, so getting through was. But by then, you know, there were women coming behind us so it didn't seem so different. SY: How, was it like to mentor those women coming after you? LW: Well I decided my first year. I, you know, I went back and I didn't and this is another thing that I really learned at Norwich, but coming back I didn't really get involved in sort of the cadre stuff too much. I mean you had to go and apply for these positions and I don't know it was a self-confidence thing but my roommate did, she did and I was like wow I can do that. So I think it was my junior year and I really went for it. I wanted to do like the job that was probably considered the most difficult, and being a platoon sergeant where you're really kind of in charge of a lot of people. And so that, that was, that was a really cool. That was, you know. And that was also the same year, now that was my senior year that - trying to remember. So my senior year I applied to be a company commander and was selected and I've got to tell you you're always sort of like "Am I good enough or they picking me because I'm a woman?" Do you know what I mean? I don't think I felt that way so much but I was always wondering if other people were thinking it [chuckles], "are they doing it because," you know? But I think I earned the respect of my peers so I—once I settled into that and was able to handle it than I felt okay about it, you know? SY: About being? LW: Yeah. SY: In a leadership position? LW: Yeah. SY: And what, I mean I think that something that Norwich does well is it trains people to be leaders to take on leadership roles. So what type of leader did you become, were there models that you were like, "ooh I want be a leader like that" and then other people who you were like, "I don't want to be a leader like that?" LW: Yeah, it's funny you mention that because, um. So when they, so I think I told you my husband's a Norwich grad. So he was actually a junior when I was a freshman and he was one person that I did watch. And it wasn't, it was even before we started dating or any of that, because he was a very sort of honest, you know, just sort of a wonderful supportive person to all of the women. And I thought, but yet he was really respected by everybody. And I think, I think that's the kind of – and he cared about people. So I think that's that perfect blend of a leader, really, somebody who people want to work for because they know that you care about them and you put your, you put them first. And he had actually volunteered to have us in his group. So [chuckles] you know, and so we got to work pretty closely with he and there was… SY: Uh oh hold on. LW: Oh sure, Recording pause and resumes SY: But [coughs] so yeah at the time. So I wonder how your husband felt about women and coming into the Corps? LW: I was asking him I said, "Do you have any memories of this stuff?" I did sort of try to find out like what happened before we came, "Did they train you guys?" He said, "Not much." He felt like it, they weren't really very ready. There was a lot of resistance talked about among the other cadets that he recalls, you know so. I think a lot of the guys that kind of were on our side were the more independent, you know, progressive, kind of thinking kind of people. SY: And what was the resistance about? LW: Women. Just Norwich you know. I think we used to joke "150 years of tradition unmarked by progress." Which really wasn't true because I think they were very progressive in their way. It's just that you sort of you know, I think things happen when things are ready to happen to some degree. I mean women had certainly served in the military, but no woman had gone through a military college prior to what we did. Two years later women were admitted to the service academies and actually we went, we went as a group to West Point and worked with those freshmen. SY: What was that like? LW: They, they were so happy to see us [chuckles]. They were. They had no idea what they gotten into. And I, you know there was a lot of back and forth, I remember because Norwich I think they still send people. There used to be different like, I don't know if history professors set it up, but there were different things you could do, you know, over while you were at Norwich. Or West Point kids, guys would come up to Norwich. And mostly what they experienced is what we experienced and I think we were just there to be supportive. And we talked to the, you know they were actually active Army officers in charge of them. It was very different. It's way more real military. And I came out of there thinking, "Wow you know, Norwich is really a learning lab." I mean they, we didn't have a lot of supervision by Regular Army officers, you know. People were trained, but so you learned as you went, I think, more than having everything spelled out for you. So… SY: Which has its pros and cons, I would imagine? LW: Yeah, well sometimes your—but you know, it's funny, because human behavior is human behavior, you know? But I think they were very watchful to make sure that nothing really negative has, we didn't really have any horrifically negative experiences I would say. At least none that I personally experienced or that would be any different than anyone at a college, you know. But, yeah I would say and it's probably still a problem, I mean how trained is somebody after one year in the Corps of Cadets? You know, so. But I think they're mindful of that and oversee it. I mean, I'm talking about the adults, the staff, the professional staff at the college. And it was helpful to us, they brought in a woman she—she was. she became the Dean of Women. So my first year they brought in a, her job was to kind of I think oversee and look out for us and help with any kind of issue that came up. SY: Oh her name, what was her name? LW: Nunez de Cela. SY: Yeah. LW: Yeah, and actually I have a nice letter from her. SY: Really? LW: Yeah, that I'll show you, SY: I'm wondering if you could read it. Is it long? LW: Where is that letter? [recorder turns off and then turns back on] SY: So let's talk about that letter. LW: Oh, you want me to read the letter? SY: Yeah, yeah I think you should 'cause there's something, it's very respectful and I like the way she talked to you, yeah. LW: Okay, so this is a letter dated February 13, 1975, wow. Dear Private Peterson: At the Recognition Dinner last night I wondered how many of the Rooks, cadre, and staff, realized how different your experiences as Rooks have been from those of the male cadets. Well different they have been no less valid, in many ways yours has been the greatest contribution made to Norwich this year. It is a comfort to follow an established pattern of behavior created by 156 years of tradition. It is a comfort to have leaders who are experienced in guiding new students through the mazes of those behavioral patterns. And finally it is comforting to know exactly where you're headed and what to expect when you arrived there. For you there has no such comfort. From the first you've have had to share the rather awesome responsibilities for the future, not only for your future but also for that of the women who will follow you and of the University as a whole. Your training period demanded maturity from the very first. More than any other Rooks this year you have had the courage and the determination to be first. To make Essayons a reality. As you might well guess the old lady is very proud of you. Best wishes for continued success. Sincerely, Nadine Nunez de Cela, Dean of Women, Assistant Commandant, Norwich University. SY: That's awesome, and she had no military background, did she? LW: I don't think so. SY: Huh, so and what happened to her? LW: [sighs] She was there for a few years. And I was telling you earlier that they decided it would be beneficial to bring in an active Army officer into the ROTC detachment, which was a pretty good move on their part. I will say they were, I think they were forward thinking. I really felt that way. Just, there were always lots of questions everything from well when do you wear this uniform? You know nobody was really familiar with women's uniforms [chuckles]. So I think having somebody there and who had some connections in the Army and who'd been through all of that and in her own way. I mean she was a major at the time, so that was, so I think she's sort of became, I guess you would call it more of the informal. I mean, she was really a regular ROTC instructor but I think her side job was to help us where we needed help and help us pave the path I guess. SY: Yeah [coughs] so did you plan on commissioning? LW: When I was at Norwich, yes. So once I got there I decided that I really liked it, the military lifestyle which I had really had not thought about. There were no role models for women honestly, out there in the world. I mean unless you had a military parent or something, you know. Even though my brothers served it still wasn't something women did in any quantity, and it certainly wasn't in the media. But I really liked the lifestyle once I got through that freshman year and I thought, "Okay, this would be kind of cool," you know, a career. And then, then I met my future husband and he was two years ahead of me and getting a commission in the Marine Corps. So I could not figure out how this was gonna work. So I left the Air Force ROTC program and started to pursue Marine officer commissioning. SY: So what was that like? LW: So it was like, okay I had to go take the officer qualifying test, did all of that which was not easy, because it was definitely a male geared test. [chuckles] It was all like angles and it was a very interesting test. It wasn't anything like the Air Force qualifying test. So that was hard, but I did it. And then so basically I graduated from Norwich and I got married like a week later, and then I left after my honeymoon for Marine Officer Candidate School in Quantico, Virginia. And when I landed there, I realized that this was a first, that no women had gone through Marine OCS with the men. So we were, and prior to that actually I—my husband had connected me with some women and they made it sound like so great, "Oh they teach you how to wear makeup," and "oh you know." It sounded very fluffy. Well it wasn't [laughs]. When I got there it was terrible, oh my gosh it was. I mean they were really out to prove something. So there were fifty women that started with me in this platoon. And imagine I'd already been through Norwich so this was, like the guy was yelling at my ear, but I was like you know that didn't bother me, none of that. The physical stuff was crazy and so each day somebody was getting hurt. So by the third week, like I want to say a third of the women were gone. And so everyday you'd wake up and go it was like okay whose gonna, you know fall off the obstacle course or so. I ended up dislocating my knee which was a minor injury compared to other people. Rehabilitated there and they wanted to cycle me back through and I said, "You know I just don't think I'm cut out. You know I'm not cut out for this." So that was, you know, and then I think I told you a little bit about my story. I later ran into my classmate and decided, you know, I still wanted to serve so went to officer training for the Air Force and I did get commissioned there in June of '80. SY: And it seems like you were like this is crazy I want out. It doesn't seem like you were angsty about it, it doesn't seem like you were like or were you? LW: That I was what? SY: Like you were self-hating about not making through the Marine Corps training? LW: No, I mean, that day I fell off the um, you know, got injured. I was definitely disappointed 'cause I, I thought it was gonna work as far as the two of us being able to be stationed together and you know I still wanted that military career. But I knew that, you know it's interesting because that experience, because there's been lot of conversation later about women serving in combat. And that experience showed me that you have to be a very unusual woman to serve in an infantry combat role. Now, serving in combat can mean a variety of things. You know Air Force pilots are in a plane. It's very different than humping like we were fifty pound packs and rifles and heavy boots and you know you're just smaller physically. The only female that was doing really well was my bunkmate. She was a black belt in karate before she got there. So she was already like super fit. And frankly everybody was like "Get me out. This is like too much." I think they've improved that a lot, you know, I think they learned a lot from that first class. But no I didn't, I was just like, just this isn't… SY: And they weren't rooting for you either? LW: I didn't feel that way. No. SY: Yeah, LW: No. SY: So, okay, so what was the Air Force training like? LW: [laughs] The Air Force is, well physically it's not as demanding. I mean you have to do things like I had to train to run a mile and a half in twelve minutes which is no joke. I had to get up every morning with a bunch of people. You know we would go out and do that and practice. It's a lot of, the Air Force is a huge organization and in a lot of ways I think of it like a business. You're learning all facets of that organization, so it's a lot of classwork actually. You're learning about the mission, you're learning discipline with the marching and the keeping your room clean and all of that. But after Norwich that was a breeze. I mean it was just like go through it, you know. And but there, there were a couple of turning points for me. I had a captain who was my squadron commander and I had applied - so your first six weeks you're sort of in the training mode. Your second six weeks you're in the leadership mode. And you apply for these different positions and I had said, "Oh maybe I'll be the woman liaison officer." So if you can see where women were thinking, okay? And he looked at me and he said, "No," he said, "I want you to apply to be the wing commander," which was the top job and I was like, "Oh you're kidding. I can't do that." He goes, "Yes you can." He said, "I've been watching you for six weeks. That's definitely what you should do." So it took somebody else to tell me that I could do that. And I applied and I got the second position. And so that was that was, that was very conf—that was a huge confidence builder. So, but Norwich had kind of laid the groundwork and then here I was in another situation and it was that person that kind of reached out to me. And so I learned that that's like, I like to do that for people. SY: Yeah, and so have you done that for people? LW: Yes, tried, to, where I see strengths you know you try to point it out. That's how we learn. We learn from other people and how they treat us, right? SY: Yeah it's true, LW: When you think about it yeah, so…. SY: So tell me about your career in the military, so where'd you go next? LW: So then they to another school, so I became. I went to a school Biloxi, Mississippi and I had gone into the Air Force from Guam because that's where my husband was stationed with the Marine Corps, and really wanted to go back there obviously. So this short, small window that opened when I went in was to put officers into flight squadrons to sort of deal with all the administrative details that needed to be dealt with. So that so I went to a school to learn how to be an ex— they called an executive officer and I showed up on the island of Guam for my first assignment at Andersen Air Force Base, walked in with my orders to do that. And they're like "Oh we already have a guy here that's doing it. We're gonna send you over to the maintenance squadron." So I spent a year and a half working in B-52 maintenance squadron which I loved. I loved being on flight line. That was fabulous you know. SY: So did you learn how to fix B-52s? [laughs] LW: No, but all the guys in the squadron that's they did. And women. So I was more, you know as an officer you oversee all of that but you're not turning the actual wrench yourself, you know. So but I just loved it. You're up early, you know, watching the planes take off, watching the guys load them. And making sure that they have everything they need to do their job basically. That's sort of. And while I was there I had an opportunity to work for a general officer, I became a general's, what they call an aide-de-camp. So I worked for him and that was a first, you know, and that was kind of an unusual job I think. So I traveled with him and his entourage, I guess you could call it, and got to do. And I went into the office and became a protocol officer. So we handled all the visiting dignitaries. I got to meet like George Bush, and congressmen would come through. Because this was a big airstrip in the middle of the ocean and they had to refuel so we entertained them all as they came through. But that was fun. SY: And were you living on base with your—? LW: Ah no, yeah we lived, my husband was stationed at the Marine Corps barracks. I was stationed at Andersen and we lived in the middle at the Naval Hospital housing. So we lived with all the Navy doctors and nurses, and dentists and… SY: And I would imagine you had sort of a weird position, like I wonder how you interacted with sort of the Army wives on base. LW: That's…. SY: Weird? LW: Yeah. Ah yes. Well it, not so much on the Air Force base but the mar— so I was part of the Marine Officers' wives club [laughs]. So I would go to work and do my Air Force thing but I loved all these women and so, you know, we had a great time. It was very international group of women, all nationalities that these Marines had met in their assignments all over the world. We just had a great time. Everybody is young, no kids. But we did all traditional wifely things you know. Became very, very, close-knit to that group, as well as all the Air Force people so it was sort of the best of both worlds. And we loved our medical neighbors. It was a fun two years. A lot of good traveling 'cause you're very close to everything in the Far East. So and then from there I went to, I wanted to just, my husband was getting out of the service so I just wanted to find a big city to be stationed in so he could start his career. So we ended up in Denver and he started a civilian career and I worked there in an Air Force training squadron and kind of worked my up to become a squadron commander there which was a great job, because I learned how to be in charge of large groups of people trying to accomplish a mission. That was fun. The location was fun, the people were fun, so I really enjoyed that. Once again had a, you know, some female experiences if you want to call it that. I came in, when I was first assigned there, there was a black first sergeant and he was tough. And I could tell he was like "uch" a woman, and he made some comment like, "Oh I don't think I really want to work for a woman," and I said, "What if I said to you, I don't want to work for black guy?" And he was really taken aback. I don't think, I don't know what he expected from me but we after that we hit it off perfectly [laughs]. It was just I came at him the way he came at me and he knew I wasn't going to fool around and he took care of me and watched my back. You always say that about a good NCO, they watch your back. Even planned my promotion ceremony so, you know, but it was. But I knew how to handle him because of Norwich, you know. I knew, like I don't know what another woman would have done in that situation coming in cold not having worked with all men for four years at Norwich. SY: So what is the skillset? Is it just being direct? Is it just being clear? Is it not being bullied, like what is it? LW: Yeah I think its self-confidence, the way you present yourself that people respect. Yes, and it's also not being bullied. Frankly [clears throat], it's really easy and it's not just for women, but it's really easy to get taken advantage of or get pushed around. It's recognizing when that's happening and asserting yourself and sticking up for yourself and that's nothing that I was born with, I learned all of that. I mean I tell my students now in class, you know I told them 'cause I teach a guidance class, that, you know, the way you present and carry yourself is really how you're gonna be treated. You're gonna be treated the way you demand to be treated, so don't let people do that to you. And that held true in business. Let's face it business is still majority of men and it held true in the military. It holds true everywhere I think, so you know. SY: Yeah, did you see other women [coughs]. Sorry, did you see other women when you were in the service who like didn't have that skillset? Did you see women being bullied or harassed or situations like that? LW: You know it's funny I definitely dealt with some difficult situations, but the few that I dealt with did not involve military women. It was some civilian women. But, you know, I came right to their aid if I thought I saw something going on that was inappropriate, and made sure it was handled and taken care of and made it clear that it wasn't gonna be happening. And I think that makes a big difference, you know. I think most women that are in the military going through the training gives them a pretty good skillset, you know. Unless they have come to the military with issues or something, but the training, meaning mental health problems or other things like that. I think for the most part you know the training is good and it teaches you know teaches you those things like how to, how to lead, how to take care of yourself, how to do what you need to do. SY: Yeah, that makes a lot of sense. I'm just gonna go look at my questions. LW: Sure. SY: While I'm doing that why don't you tell me about the Iranian students? LW: Yes, so the Iranian students came in I want to say around 1980 , so I would have been like a sophomore, junior. And they came in in a pretty large number. I mean, and they came in with you know a lot of money. It's really interesting to drop these - they were young, college age kids - in the middle of Vermont. And they really didn't, it was interesting, I think it was true culture shock for them to have, because what happened was my senior I had a, I was a company commander so I had a lot of the Iranian students in my company. And at first they were like "aah" you know they didn't want anything to do with women being in charge of anything. But they came around because they didn't have a choice. But then you know the whole overthrow then they disappeared. And I'm trying to remember when that happened. And they left all of their belongings. SY: Were you there when that happened? LW: Yeah. SY: It was '80 I think . LW: 1980, yeah and some of them defected. I mean some of them went to Canada, some just disappeared into Vermont and I think some went back. SY: Do you remember, I hear there was like a flea market where they were selling all their stuff, do you remember that day? LW: They didn't, a lot of it was left [chuckles]. I mean they left very expensive stuff in their rooms and just left, you know. I think the ones that were afraid and didn't want to go back they didn't care, they were just out of there. But yeah, I'm sure it was, you know, I'm sure. I didn't buy anything but I'm sure there, I'm sure that probably did happen. But yeah, I remember some kids driving Corvettes and you know they were there on full scholarship with big stipends and obviously were the crème de la crème you know. You didn't get out of the country and go to school in another country then if you weren't somebody, so. SY: And what about the Iranian women cadets? Did you know any of them? LW: I did not, that must have been after me or something because I don't remember any women being there, unless I'm just… SY: I think there were a couple, LW: Were there? SY: But maybe just a couple. LW: Yeah that I don't remember. SY: Yeah, yeah and I think they were also integrating their, the navy there. so yeah. LW: Oh okay. SY: Did you know Bizhan? LW: No. SY: That's interesting. He was, I think he was supposed to be class of '80 LW: Okay. SY: He now runs FacOps at Norwich. LW: Oh! SY: He happened to have, he had a different visa than the other cadets because he was like, "I don't think I want to be in the navy anymore," so he was technically out of the navy. LW: Oh. SY: He was able to stay, LW: When this all happened? SY: Right, when everybody else left, yes. LW: Okay. SY: He watched all his friends leave. And do you remember the news of that when you were on campus? LW: You know Norwich, there was never any news [laughs], It was, you were in a bubble, you know. So I think what we knew was what we witnessed and saw and people told us, and I don't remember reading about it, and we certainly didn't have televisions in our rooms [laughs] or anything or you know. We had WNUB but… SY: Right, but that's— LW: Pretty isolated. SY: Yeah, it's funny when I've been interviewing the Vietnam era folks they say the same thing. And it drove them crazy. LW: Laughs SY: They were like I'm - LW: What's going on? SY: going to go there and I don't know what's happening [coughs]. I guess I'm wondering how your Norwich education affects your life today. LW: Well it has affected my life ever since being, um, time management, huge, how to get a lot done in a short amount of time. I think knowing what's important meaning like I watch people get upset and stressed a lot at work about things that I don't think are that worth worrying about. Because I always go to that place like, 'cause over the years when you serve in them military you meet a lot of people that did serve in very unsavory conditions, or had family who had died, or you just heavy duty stuff and so I kind of look at the world from a different perspective and I think it started at Norwich. It helps me in my work every day because I think my perspective is just, you know, I think. One thing that's been interesting, I think my years in business were easy because of Norwich, because what I know about working with males which is different, it really is, behaviorally, the way they think. …But of course I met my wonderful husband. You know I always say that's why I went to Norwich [laughs]. SY: To get your M-r-s. [in a joking tone]. LW: Well no, I had no intention of really. You know there were women that dropped out and got married and I was like "I would never do that. Never." And, but no just the fact that I met him and we're married all these years later, it's just been a wonderful marriage and so I was lucky 'cause I look at it like when I said to my dad that day, "No," I begged him "let me go look at it." You know I did meet Jim there, so that's huge. SY: That's huge. LW: That affects my life everyday [chuckles]. SY: So, okay, so you were in the military for a while. LW: Yup. SY: And then when did you retire? LW: So I did eight years. So in 1988 I got out and I was stationed at Hanscom Air Force Base, that was my last assignment. And I had crossed trained into, like at the end when I was in Denver I said "I need to find a career that I can do on the outside." And my colonel let me go to Contracting Officer School which is a great program. I mean I went to a lot of different schools to become a contracting officer, and did that at Hanscom. So I did like major weapons systems acquisition which is very transferable to the outside. Got out mostly because I had had my first child. I still loved the work but the Air Force had said they'd wanted me to go to Air Command and Staff College at Maxwell Air Force Base, and it's a ten month school, and I just I couldn't leave my son for ten months and go down there. So I said, "Okay, now's the time I'm getting out." Stayed home with him but then was able to take those skills and I worked at a engineering company for quite a while, eight years I guess doing contract negotiation for them. So, you know and did the whole mother juggle thing [chuckles]. SY: Yup, and when did you retrain to be a counselor? LW: A counselor? So when my second child came along it got a little more challenging for me to balance everything the way I wanted to do it. So I stayed home with my daughter Caroline. I guess I worked for a couple of years and then was home with her. So when she got into late middle school I decided—then I was like okay I'm going to go back to work here. What do I really want to do now? Researched a bunch of things, decided to take a course and just see if I enjoyed it, and just fell in love with the field. I think if Norwich had had psychology I would have majored in that but they didn't have that major. And so went back and that was great because I was still home, but I was going to school, and then when she went to high school I was able to find a position as a school counselor. That's what I'm doing now. SY: And you love it. LW: I do. SY: Excellent! LW: Yeah, yeah. SY: One other question, LW: Yeah. SY: And then I don't know if I have any other real questions, you know again I've been reading these books and memoirs by women in the academies. And they talk about this push and pull between sort of trying to blend in and trying to sort of seem as masculine as possible and also wanting to be seen as feminine and as like a potential partner and how did you juggle that? LW: I never wanted to be masculine. Like I always knew I was, you know I never really, but it, but it's a struggle. You know so there's the physical traits in how you carry yourself, but there's also just the, kind of the way you think and the way you approach the world. There's masculine and feminine, right, ways to and I think I just tried to stay true to myself I think in who I was. You know but I mean, yeah, the uniforms were not attractive [chuckles] you know? And the civilian girls always looked so awesome! We were like "Oh my God where'd they ever find these shoes, these black tie shoes?" We would laugh about it/ You had to have a lot of like self-confidence, you really did, because c'mon, you know? SY: And when you went to the Regimental Balls were you allowed to wear dresses or did you have to wear your uniforms? LW: That's interesting 'cause I think it was my first year that I went we were allowed to wear dresses. And I had to borrow a dress 'cause I didn't, you know, from one of the civilian women. She had beautiful gowns and so we all got one from her I guess. But then I was looking through my yearbook and there's a picture of me and I think they changed the rules and we had to wear, and we weren't happy about that. But yeah you know, you're yeah the same but different, let's face it, right? You know I certainly didn't want to wear that Army uniform to the Junior Week or whatever it was, but we all did, you know? SY: Right, of course. LW: Yeah. And I, the pictures [chuckles] so here you go again. So I was on the like the court they picked a queen and I mean, I can't—I don't know if they still do all that. SY: Oh, right I meant to ask you about that. You were Homecoming Queen? LW: Homecoming Queen, yeah. But the picture's of me in the uniform so I'm like was I really picked or was that [laughs] but yeah so that I believe… SY: Who was Homecoming King? LW: Well that, that was different, the All-American Homecoming Queen thing that was, I'm, George Turner, do you know that name? So he was like I think he was head of public relations or something. His wife was the librarian for a number of years. Big sports enthusiasts. SY: I do know that name. I do know him, yes. LW: He wrote a nomination for that and so there were fifty college women. We all came together. It was a pretty cool experience actually and went to Florida and were in the Orange Bowl Parade and the whole. But that was, it was more, it wasn't like, I didn't have to do anything to get that let's put it that way. [laughs] I didn't win anything or achieve anything. I think it was, you know, hey take the opportunities though when you get them, right sometimes. SY: Right, yeah, exactly. So then there are just some questions like do you think about service? Did Norwich teach you to think about service? Do you think about this idea of the citizen soldier? If these are ideas you relate to, great. If they're not ideas you relate to that's fine [laughs]. LW: No they're ideas that I relate to. That's the first thing they talk to you about, and you don't know what that is. Today kids do. Then I think we did it, you know my parents had me in Girl Scouts, and going to church and all of those things, but you didn't conceptualize that that was being a good citizen. And the whole idea of a citizen soldier, which is really the foundation of Norwich, and absolutely carried that all the way through. That is part of being in the military. It's who you are and so raised our kids that way. We're both that way. I just think it's part of yeah, you know. And it becomes ingrained in you like that's how you believe and want to live your life. It's part of you know, it's part of what's important and in fact I think somewhere in the museum there's a beautiful plaque and it—I took a picture of it when I was up there. But that's what it was, you know, to be able to serve that's what it is. That's what service means being in the service. SY: And did you, I wonder if you feel like your job now is similar in terms of service, do you feel that way? LW: Oh yeah, I look at my job actually as a paid volunteer job. So even when I wasn't working, and that's how I actually had to convince them to take me in my interviews because I hadn't worked for a number of years and breaking back into the work force. But I said, I haven't been sitting at home, this is what I've done which was everything from I mean, involved in a lot of fundraising and different things. And so yes this is, this is something I would do even if they weren't paying me. So yeah, it's that kind of work and I'm fortunate to be able to do it you know. SY: Yeah, absolutely. LW: Yeah. SY: So any last thoughts? LW: No, I'm just, you know, every year when I go up I'm happy to see more women in the Corps of Cadets. And I'm happy to see, you know, that they've had a regimental commander. Like women to me appear very blended in. I always love watching them in the parade and I try to catch up with them when I'm there and just say, "How is, what's going on, what's it like, what's it like for you?" They're always shocked when I tell them [laughs] I'm in the first class of women, you know, and they have a lot of questions. They're curious, really curious about that. And I always look for the girls with the white name tags, 'cause I know they're freshmen, you know at least the Rooks. If I go up for like an Alumni Weekend just to check in they're like "really" 'cause I think it's in the Rook Book or something, I don't know. SY: I wonder if when we do this exhibit if we should have an event which is an opportunity for women in the Corps now to talk to previous women in the Corps. LW: Oh yeah, that would be great. SY: That would be great. I think, I think I'm gonna suggest this to my boss tomorrow, 'cause I think that would be fabulous 'cause I think there's probably a real hunger to talk about it and have a sense of how things have changed and how they're the same and… LW: Oh yeah, yeah, absolutely, there's a lot of people out there that you know I think Norwich is truly I mean my first job out of the military I got through a Norwich connection. It's just the way the college is and I think the more anyway you can connect. And I think even women going into business out of there or into education or into nursing or into engineering there's alum that have gone before them that are willing to, you know, to help them out so yeah that would be kind of fun. SY: Yeah that would be great. LW: Kind of fun, yeah, SY: That would be, that would be exciting I think. Okay cool, I'm gonna press stop but…

WOS:000444842500001 ; A search for the pair production of the lightest supersymmetric partner of the top quark ((t) over tilde (1)) is presented. The search focuses on a compressed scenario where the mass difference between the top squark and the lightest supersymmetric particle, often considered to be the lightest neutralino (( chi) over tilde (0)(1)), is smaller than the mass of the W boson. The proton-proton collision data were recorded by the CMS experiment at a centre-of-mass energy of 13 TeV, and correspond to an integrated luminosity of 35.9 fb(-1). In this search, two decay modes of the top squark are considered: a four-body decay into a bottom quark, two additional fermions, and a (chi) over tilde (1)(0); and a decay via an intermediate chargino. Events are selected using the presence of a high-momentum jet, significant missing transverse momentum, and a low transverse momentum electron or muon. Two analysis techniques are used, targeting different decay modes ((t) over tilde (1)): of the a sequential selection and a multivariate technique. No evidence for the production of top squarks is found, and mass limits at 95% confidence level are set that reach up to 560 GeV, depending on the m((t) over tilde (1)) - m((chi) over tilde (0)(1)) mass difference and the decay mode. ; BMWFW (Austria); FWF (Austria)Austrian Science Fund (FWF); FNRS (Belgium)Fonds de la Recherche Scientifique - FNRS; FWO (Belgium)FWO; CNPq (Brazil)National Council for Scientific and Technological Development (CNPq); CAPES (Brazil)CAPES; FAPERJ (Brazil)Carlos Chagas Filho Foundation for Research Support of the State of Rio de Janeiro (FAPERJ); FAPESP (Brazil)Fundacao de Amparo a Pesquisa do Estado de Sao Paulo (FAPESP); MES (Bulgaria); CERN; CAS (China)Chinese Academy of Sciences; MoST (China)Ministry of Science and Technology, China; NSFC (China)National Natural Science Foundation of China (NSFC); COLCIENCIAS (Colombia)Departamento Administrativo de Ciencia, Tecnologia e Innovacion Colciencias; MSES (Croatia); CSF (Croatia); RPF (Cyprus); SENESCYT (Ecuador); MoER (Estonia); ERC IUT (Estonia)Estonian Research Council; ERDF (Estonia)European Union (EU); Academy of Finland (Finland)Academy of Finland; MEC (Finland); HIP (Finland); CEA (France)French Atomic Energy Commission; CNRS/IN2P3 (France)Centre National de la Recherche Scientifique (CNRS); BMBF (Germany)Federal Ministry of Education & Research (BMBF); DFG (Germany)German Research Foundation (DFG); HGF (Germany); GSRT (Greece)Greek Ministry of Development-GSRT; NKFIA (Hungary); DAE (India)Department of Atomic Energy (DAE); DST (India)Department of Science & Technology (India); IPM (Iran); SFI (Ireland)Science Foundation Ireland; INFN (Italy)Istituto Nazionale di Fisica Nucleare (INFN); MSIP (Republic of Korea); NRF (Republic of Korea); LAS (Lithuania); MOE (Malaysia); UM (Malaysia); BUAP (Mexico); CINVESTAV (Mexico); CONACYT (Mexico)Consejo Nacional de Ciencia y Tecnologia (CONACyT); LNS (Mexico); SEP (Mexico); UASLP-FAI (Mexico); MBIE (New Zealand); PAEC (Pakistan); MSHE (Poland); NSC (Poland); FCT (Portugal)Portuguese Foundation for Science and Technology; JINR (Dubna); MON (Russia); RosAtom (Russia); RAS (Russia)Russian Academy of Sciences; RFBR (Russia)Russian Foundation for Basic Research (RFBR); MESTD (Serbia); SEIDI (Spain); CPAN (Spain); PCTI (Spain); FEDER (Spain)European Union (EU); MST (Taipei); ThEPCenter (Thailand); IPST (Thailand); STAR (Thailand); NSTDA (Thailand); TUBITAK (Turkey)Turkiye Bilimsel ve Teknolojik Arastirma Kurumu (TUBITAK); TAEK (Turkey)Ministry of Energy & Natural Resources - Turkey; NASU (Ukraine); SFFR (Ukraine)State Fund for Fundamental Research (SFFR); STFC (United Kingdom)Science & Technology Facilities Council (STFC); DOE (U.S.A.)United States Department of Energy (DOE); NSF (U.S.A.)National Science Foundation (NSF); Marie-Curie programmeEuropean Union (EU); European Research Council (European Union)European Union (EU)European Research Council (ERC); Horizon 2020 Grant (European Union)European Union (EU) [675440]; Leventis Foundation; A. P. Sloan FoundationAlfred P. Sloan Foundation; Alexander von Humboldt FoundationAlexander von Humboldt Foundation; Belgian Federal Science Policy OfficeBelgian Federal Science Policy Office; Fonds pour la Formation a la Recherche dans l'Industrie et dans l'Agriculture (FRIA-Belgium)Fonds de la Recherche Scientifique - FNRS; Agentschap voor Innovatie door Wetenschap en Technologie (IWT-Belgium)Institute for the Promotion of Innovation by Science and Technology in Flanders (IWT); F.R.S.-FNRS (Belgium)Fonds de la Recherche Scientifique - FNRS; Ministry of Education, Youth and Sports (MEYS) of the Czech RepublicMinistry of Education, Youth & Sports - Czech Republic; Hungarian Academy of Sciences (Hungary)Hungarian Academy of Sciences; New National Excellence Program UNKP (Hungary); NKFIA (Hungary) [123842, 123959, 124845, 124850, 125105]; Council of Science and Industrial Research, IndiaCouncil of Scientific & Industrial Research (CSIR) - India; HOMING PLUS programme of the Foundation for Polish Science; European Union, Regional Development FundEuropean Union (EU); Mobility Plus programme of the Ministry of Science and Higher Education; National Science Center (Poland)National Science Centre, PolandNational Science Center, Poland [Harmonia 2014/14/M/ST2/00428, Opus 2014/13/B/ST2/02543, 2014/15/B/ST2/03998, 2015/19/B/ST2/02861, Sonata-bis 2012/07/E/ST2/01406]; National Priorities Research Program by Qatar National Research Fund; Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia Maria de Maeztu [MDM-2015-0509]; Programa Severo Ochoa del Principado de Asturias; Thalis programme; Aristeia programme; EU-ESFEuropean Union (EU); Greek NSRFGreek Ministry of Development-GSRT; Rachadapisek Sompot Fund for Postdoctoral Fellowship, Chulalongkorn University (Thailand); Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); Welch FoundationThe Welch Foundation [C-1845]; Weston Havens Foundation (U.S.A.); FWO (Belgium) under the "Excellence of Science - EOS" - be.h projectFWO [30820817]; Science and Technology Facilities CouncilScience & Technology Facilities Council (STFC) [ST/J005479/1, ST/I505580/1, ST/I003622/1, ST/F007434/1, ST/L005603/1, ST/M004775/1, ST/J004871/1, ST/N001273/1, ST/K003542/1 GRID PP, ST/K003542/1] Funding Source: researchfish ; We congratulate our colleagues in the CERN accelerator departments for the excellent performance of the LHC and thank the technical and administrative staffs at CERN and at other CMS institutes for their contributions to the success of the CMS effort. In addition, we gratefully acknowledge the computing centres and personnel of the Worldwide LHC Computing Grid for delivering so effectively the computing infrastructure essential to our analyses. Finally, we acknowledge the enduring support for the construction and operation of the LHC and the CMS detector provided by the following funding agencies: BMWFW and FWF (Austria); FNRS and FWO (Belgium); CNPq, CAPES, FAPERJ, and FAPESP (Brazil); MES (Bulgaria); CERN; CAS, MoST, and NSFC (China); COLCIENCIAS (Colombia); MSES and CSF (Croatia); RPF (Cyprus); SENESCYT (Ecuador); MoER, ERC IUT, and ERDF (Estonia); Academy of Finland, MEC, and HIP (Finland); CEA and CNRS/IN2P3 (France); BMBF, DFG, and HGF (Germany); GSRT (Greece); NKFIA (Hungary); DAE and DST (India); IPM (Iran); SFI (Ireland); INFN (Italy); MSIP and NRF (Republic of Korea); LAS (Lithuania); MOE and UM (Malaysia); BUAP, CINVESTAV, CONACYT, LNS, SEP, and UASLP-FAI (Mexico); MBIE (New Zealand); PAEC (Pakistan); MSHE and NSC (Poland); FCT (Portugal); JINR (Dubna); MON, RosAtom, RAS and RFBR (Russia); MESTD (Serbia); SEIDI, CPAN, PCTI and FEDER (Spain); Swiss Funding Agencies (Switzerland); MST (Taipei); ThEPCenter, IPST, STAR, and NSTDA (Thailand); TUBITAK and TAEK (Turkey); NASU and SFFR (Ukraine); STFC (United Kingdom); DOE and NSF (U.S.A.).r Individuals have received support from the Marie-Curie programme and the European Research Council and Horizon 2020 Grant, contract No. 675440 (European Union); the Leventis Foundation; the A. P. Sloan Foundation; the Alexander von Humboldt Foundation; the Belgian Federal Science Policy Office; the Fonds pour la Formation a la Recherche dans l'Industrie et dans l'Agriculture (FRIA-Belgium); the Agentschap voor Innovatie door Wetenschap en Technologie (IWT-Belgium); the F.R.S.-FNRS and FWO (Belgium) under the "Excellence of Science - EOS" - be.h project n. 30820817; the Ministry of Education, Youth and Sports (MEYS) of the Czech Republic; the Lendulet ("Momentum") Programme and the Janos Bolyai Research Scholarship of the Hungarian Academy of Sciences, the New National Excellence Program UNKP, the NKFIA research grants 123842, 123959, 124845, 124850 and 125105 (Hungary); the Council of Science and Industrial Research, India; the HOMING PLUS programme of the Foundation for Polish Science, cofinanced from European Union, Regional Development Fund, the Mobility Plus programme of the Ministry of Science and Higher Education, the National Science Center (Poland), contracts Harmonia 2014/14/M/ST2/00428, Opus 2014/13/B/ST2/02543, 2014/15/B/ST2/03998, and 2015/19/B/ST2/02861, Sonata-bis 2012/07/E/ST2/01406; the National Priorities Research Program by Qatar National Research Fund; the Programa Estatal de Fomento de la Investigacion Cientifica y Tecnica de Excelencia Maria de Maeztu, grant MDM-2015-0509 and the Programa Severo Ochoa del Principado de Asturias; the Thalis and Aristeia programmes cofinanced by EU-ESF and the Greek NSRF; the Rachadapisek Sompot Fund for Postdoctoral Fellowship, Chulalongkorn University and the Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); the Welch Foundation, contract C-1845; and the Weston Havens Foundation (U.S.A.).