Suchergebnisse

Solar Photovoltaic (PV) systems have become prominent and have attained the attention of energy engineers, governments and researchers. To achieve the maximum benefit from the PV system in spite of its nonlinear characteristic and environmental conditions, finding a robust maximum power point tracking method is essential. Over two decades, various researchers proposed numerous MPPT methods, but they failed to evaluate their methods on consistency, reliability, and robustness over several numbers of runs. Most of the researchers examined one configuration and they did not to consider the dynamic change in the irradiation conditions. Therefore, in this manuscript, the authors introduced a novel optimization technique Fractional chaotic Flower Pollination Algorithm (FC-FPA), by merging fractional chaos maps with flower pollination algorithm (FPA). The proposed technique, help FPA in extracting the Global Maximum Power Point (GMPP) under different partial shading patterns including with different PV array configurations. The proposed FC-FPA technique is tested and evaluated over 5 different patterns of partial shading conditions. The first three patterns are tested over 4S configuration made with Shell S36 PV module. The other two patterns are applied to the 4S2P configuration of Shell SM55 PV panels. The performance of the proposed variant is investigated by tracking the GMPP for abruptly changing shade pattern. Exclusive statistical analysis is performed over several numbers of runs. Comparison with perturb and observe MPPT technique is established. These results confirm that, the proposed method shows fast convergence, zero oscillation and rapid response for the dynamic change in irradiation with consistent behavior.

Most educational buildings in southern Spain do not meet current energy requirements as weak thermal envelopes and the lack of cooling systems lead to severe discomfort in classrooms, especially when temperatures are above 30 °C. Given that global warming is expected to worsen this situation in coming decades, one of the first steps to be taken is to protect window openings from high levels of solar radiation by adding shading devices to reduce indoor temperatures and improve visual comfort. The aim of this research is to evaluate the reduction in thermal and lighting consumption in a classroom where a solar protection system in the form of an egg-crate shading device was installed. Two classrooms—one with an egg-crate device and another with no shading system—were monitored and compared for a whole year. The use of an egg-crate device in these classrooms reduced indoor operative temperatures during warmer periods while also improving indoor natural illuminance levels. Moreover, annual electric air conditioning consumption decreased by approximately 20%, with a 50% reduction in electric lighting consumption. These savings in electricity were largely conditioned by the use patterns observed in these ambient systems. ; Spanish government BIA2014-53949-R ; Ministry of Economy and Competitiveness, Spanish Government ; European Regional Development Fund

Abstract
The replacement of turf lawns with water-wise landscaping has become a common tactic for water conservation in drought-prone cities and is often incentivized through rebate programs that subsidize the cost of turf conversion. The impact of rebate programs increases if neighbors are inspired to adopt water-wise landscaping independently. However, turf conversion is expensive even with a rebate, and residents may have non-financial reasons for maintaining lawns or installing water-wise landscaping independently. We explored the distribution of water-wise yards and rebate recipients in relation to sociodemographic and biophysical landscape characteristics across the city of Sacramento, California, USA. For 100 census tracts in Sacramento, we visually assessed the landscaping in front of every single-family home to classify it as water-wise or conventional. We found that ∼10% of 109,062 sampled yards were water-wise, while only 0.3% were rebate recipients. We also found that water-wise yards were clustered, suggesting a neighborhood adoption effect. Water-wise yards and rebate recipients were positively correlated with educational attainment, white population, income, and tree canopy, and negatively correlated with July temperature and households with children. Our research shows that most water-wise landscaping in Sacramento has been installed without rebates, in areas with greater shading and socioeconomic status. Rebates did not appear to offset barriers to turf conversion, but may inspire neighborhood adoption. Our findings suggest that while water-wise landscaping is becoming more prevalent, it is not accessible or desirable for all residents, potentially contributing to uneven distributions of urban water use and ecosystem services.

This paper studies how national sentiment in the form of either a perception or a loyalty bias of bettors may affect pricing patterns on national wagering markets for international sport events. We show theoretically that both biases can be profitably exploited by bookmakers by way of price adjustment (odds shading). The former bias induces bookmakers to shade odds against the domestic team, the latter to adjust them in a way that depends on the demand elasticity of bettors for their national favorite. Analyzing empirically a unique data set of betting quotas from online bookmakers in twelve European countries for qualification games to the UEFA Euro 2008, we find evidence for systematic biases in the pricing of own national teams in the odds for win offered across countries. Variations in the sign and magnitude of these deviations can be explained by differences across countries in the respective strengths of the perception and loyalty biases among domestic bettors. -- Football ; home bias ; investment ; patriotism

The European Union has adopted a range of policies aiming at reducing greenhouse gas emissions from road transport, including setting binding targets for tailpipe CO2 emissions for new light-duty fleets. The legislative framework for implementing such targets allows taking into account the CO2 savings from innovative technologies that cannot be adequately quantified by the standard test cycle CO2 measurement. This paper presents a methodology to define the average productivity of vehicle-mounted photovoltaic roofs and to quantify the resulting CO2 benefits for conventional combustion engine-powered passenger cars in the European Union. The method relies on the analysis of a large dataset of vehicles activity data, i.e. urban driving patterns acquired with GPS systems, combined with an assessment of the shading effect from physical obstacles and indoor parking. The results show that on average the vehicle photovoltaic roof receives 58% of the available solar radiation in real-world conditions, making it possible to reduce CO2 emissions from passenger cars in a range from 1% to 3%, assuming a storage capacity of 20% of the 12 V battery dedicated to solar energy. This methodology can be applied to other vehicles types, such as light and heavy-duty, as well as to different powertrain configurations, such as hybrid and full electric.

การศึกษาเอกลักษณ์เครื่องประดับไทย 4 ภาค เพื่อประยุกต์ใช้ในการออกแบบเครื่องประดับเงินที่สอดคล้องกับความต้องการของกลุ่มผู้ใช้เครื่องประดับร่วมสมัยมีวัตถุประสงค์ 1) เพื่อศึกษาเอกลักษณ์เครื่องประดับไทย 4 ภาค ได้แก่ จังหวัดเชียงใหม่จังหวัดสุโขทัย จังหวัดนครศรีธรรมราช และจังหวัดสุรินทร์ 2) เพื่อศึกษาลักษณะเฉพาะและรสนิยมของผู้ใช้เครื่องประดับร่วมสมัย 3) เพื่อนำข้อมูลเอกลักษณ์เครื่องประดับไทย 4 ภาค มาประยุกต์ใช้ในการออกแบบเครื่องประดับเงินร่วมสมัยจำนวน 4 ชุด ใน 1 ชุดประกอบด้วย แหวน จี้ ต่างหู 4) เพื่อประเมินความพึงพอใจของกลุ่มเป้าหมาย ที่มีต่อรูปแบบเครื่องประดับเงินร่วมสมัยที่ออกแบบขึ้นใหม่ผลการวิจัยสรุปตามวัตถุประสงค์ได้ดังนี้ 1) การศึกษาเอกลักษณ์เครื่องประดับไทย 4 ภาค ได้แก่ จังหวัดเชียงใหม่ จังหวัดสุโขทัย จังหวัดนครศรีธรรมราช และจังหวัดสุรินทร์ ผลการวิจัยสรุปว่า 1) เครื่องประดับจังหวัดเชียงใหม่มีรูปร่างรูปทรงเรขาคณิตและดอกไม้ มีสีเงินและมีการลงยาสีดำในบางชิ้น มีอัญมณีประดับในบางชิ้น ลวดลายเป็นลายโบราณ เช่น ลายกนก ลายดอกพิกุล ลายนก ลายช้าง กรรมวิธีการผลิตเป็นการขึ้นรูปด้วยมือมีเอกลักษณ์ที่เด่นชัดในการดุนลาย 2) เอกลักษณ์เครื่องประดับจังหวัดสุโขทัย รูปร่างรูปทรงเลียนแบบสิ่งที่พบเห็นตามธรรมชาติ เช่น ใบไม้ ดอกไม้ สัตว์ ของใช้ในชีวิตประจำวัน และรูปร่างรูปทรงอิสระตามความคิดสร้างสรรค์ของช่างและตามความต้องการของลูกค้า และบางส่วนเป็นรูปร่าง รูปทรงเรขาคณิต สีเป็นสีเงินและตกแต่งลวดลายด้วยการลงยาสีต่างๆ เช่น สีแดง สีเหลือง สีน้ำเงิน สีเขียว ไม่นิยมใช้อัญมณีประดับ ลวดลายของเครื่องประดับจะเรียนแบบมาจากของใช้ในชีวิตประจำวัน เช่น ลูกปี๊บ ลูกหมอน ลูกประคำ ลูกกลอง ลูกสุ่ม ลูกกระเช้า ลูกตะกร้อ ลายเครือวัลย์ หรืออีกส่วนหนึ่งที่นำมาจากโบสถ์ วิหาร ก็จะเรียกชื่อตามโบราณสถาน เช่น กำไลนางพญา ซึ่งนำมาจากผนังวัดนางพญา กรรมวิธีการผลิตเป็นการขึ้นรูปเครื่องประดับด้วยมือโดยการรีดเป็นแผ่นและรีดเป็นเส้นขนาดตามต้องการ ความโดดเด่นคือ เส้นเงินที่ถูกรีดแล้วจะนำมาพันเป็นเกลียวแล้วนำไปดัดเป็นลวดลายและนำไปลงยาสีต่อไป 3) เครื่องประดับจังหวัดนครศรีธรรมราช รูปร่างรูปทรง เรขาคณิต สีมีสีเงินและสีทอง โดยมีการถมเงินและถมทอง ด้วยยาถมสีดำสนิท ลวดลายเป็นลายไทย ได้แก่ ลายกนก ลายใบเทศ ลายประจำยาม ลายพุ่มข้าวบิณฑ์ ลายกระจัง ลายก้านขด ลายบัวควํ่าบัวหงาย ลายเม็ดบัว กรรมวิธีการผลิตเป็นการขึ้นรูปเครื่องประดับด้วยมือ และขั้นตอนสุดท้ายมีการแรเงาชิ้นงานเพื่อเพิ่มความสวยงามและความละเอียด และเป็นการเพิ่มมูลค่าให้กับชิ้นงานซึ่งถือเป็นเอกลักษณ์ของเครื่องถมนคร 4) เครื่องประดับจังหวัดสุรินทร์รูปร่างรูปทรง มีลักษณะ 2 รูปแบบ คือ 1) ตะเกา หรือต่างหู มีรูปร่างรูปทรงกลมเลียนแบบดอกไม้บาน 2) ประเกือม หรือประคำ มีรูปร่างรูปทรงเรขาคณิต และเลียนแบบสิ่งที่อยู่รอบตัวหรือของใช้ ตะเกาจะใช้สีของเนื้อเงินล้วนไม่มีการชุบสีอื่นหรือลงยา ไม่มีอัญมณีประดับ ส่วนประเกือม มีการแกะลวดลายแล้วลงยาสีดำเพียงสีเดียว ไม่มีอัญมณีประดับ ลวดลายตะเกามีทั้งหมด 13 ลาย และลวดลายของประเกือมมีทั้งหมด 13 เช่นกัน กรรมวิธีการผลิตเป็นการขึ้นรูปเครื่องประดับด้วยมือผลิตแบบดั้งเดิมตามที่ได้รับการถ่ายจากบรรพบุรุษ 2) ศึกษาลักษณะเฉพาะและรสนิยมของผู้ใช้เครื่องประดับร่วมสมัย ผลการวิจัยสรุปว่า จากผู้ตอบแบบสอบถามจำนวน 100 คน คิดเป็นค่าร้อยละมากที่สุดตามรายข้อดังนี้ เพศหญิง (ร้อยละ 85) อายุช่วง 30-40 ปี (ร้อยละ 41) มีอาชีพเป็นข้าราชการ (ร้อยละ 61) มีรายได้ 30,001บาทขึ้นไป (ร้อยละ49) และระดับการศึกษาปริญญาตรี (ร้อยละ 60) ชื่นชอบรูปร่างรูปทรงเลียนแบบธรรมชาติมากที่สุด (ร้อยละ 56) ชื่นชอบอัญมณีสีขาวมากที่สุด(ร้อยละ 38) อยากให้ปรากฏลวดลายบนเครื่องประดับเป็นลวดลายใหม่โดยลดทอนรายละเอียดแต่ยังคงเอกลักษณ์เดิมมากที่สุด (ร้อยละ 65) และชื่นชอบกรรมวิธีการผลิตแบบแฮนเมคมากที่สุด (ร้อยละ 55) 3) นำข้อมูลเอกลักษณ์เครื่องประดับไทย 4 ภาค มาประยุกต์ใช้ในการออกแบบเครื่องประดับเงินร่วมสมัยจำนวน 4 ชุด ใน 1 ชุดประกอบด้วย แหวน จี้ ต่างหู ผลการวิจัยสรุปว่า การออกแบบใช้หลักการออกแบบเครื่องประดับเน้นให้เห็นผลด้านความสวยงามความคิดสร้างสรรค์ และประโยชน์ใช้สอย ผสมผสานเอกลักษณ์เครื่องประดับในแต่ละภาคด้านรูปร่างรูปทรง สี ลวดลาย และกรรมวิธีการผลิตตามรสนิยมผู้ใช้เครื่องประดับร่วมสมัย 4) ประเมินความพึงพอใจของกลุ่มเป้าหมาย ที่มีต่อรูปแบบเครื่องประดับเงินร่วมสมัยที่ออกแบบขึ้นใหม่ ผลการวิจัยสรุปว่า มีการประเมินความพึงพอใจของกลุ่มเป้าหมายจำนวน 200 ราย ค่าเฉลี่ยรวมของรูปแบบเครื่องประดับทั้ง 4 ภาค อยู่ในระดับมาก (= 4.12) ; A Study of Thai Jewelry Uniqueness to Apply for Silver JewelryDesign Conforming to Contemporary User's Need has objectives to 1) Studyof 4 regionals identities of Thai Jewelry including Chiang Mai Province,Sukhothai Province, Nakhon Si Thammarat Province and Surin Province2) Study Thai Jewelry Uniqueness and Jewelry User's taste in Contemporarydesign style 3) Gathering data in 4 regionals identities of Thai Jewelry toApply for Silver Jewelry Design Conforming to Contemporary design stylewhich has rings, pendants, earrings 4) Satisfaction target group Assessmentthat cause to designing new style of Contemporary Silver Jewelry Design.The result of research following the objective including1) Studying 4 regionals identities of Thai Jewelry including ChiangMai Province, Sukhothai Province, Nakhon Si Thammarat Province and SurinProvince, The research concluded that 1) Chiang Mai Province Jewelery hasstyle of shape and form comes from Geometry and flowers. Coloring silverand enamel black in some part of decorating gems and its has ancientpattern such as Kanok, Dok-Pikul, Chang. Manufacturing process is moldingby hand which can shows nudge style. 2) Sukhothai Province Jewelery hasstyle of shape and form comes from nature imitation such as leaf, flower,animal, daily user tool which has free form to create depends on needs ofcraftsman or customer. Some of pieces has Geometry form, silver coloringand many colors of enamelling such as red, yellow, blue, green. rarelydecorate with gems. Naming and adding pattern by using reference of dailyused tool such as Look- Peep, Look-Morn, Look-Prakham, Look-Klong,Look-Suum, Look-Krachao, Look-Trakor, Lai-kruewan. It's comes with formof Citadel or Sanctuary will call in ancient name as Kumlai-Nang-phaya whichcomes from wall of Wat Nang-Phaya. Manufacturing process is molding byhand which can shows pressing style to spiral and bend to pattern thenenamel for the last process 3) Nakhon Si Thammarat Province Jewelery hasstyle of shape and form comes from Geometry fill with silver and goldenamel in black and Thai style pattern such as Kanok , Bai-Tate, Pra-Jumyarm,Phoom-Khaobin, Krajung, khon-khod, Buakwum, Bua-Ngari, Med-Bua.Manufacturing process is molding by hand which can shows enamel blackstyle and last shading to artwork adding more beautiful in details and morevaluable cost to make it known as "Krueng-Thom-Na-Korn" 4) Surin ProvinceJewelery has 2 styles such as 1) Ta-Kao or Earrings which has circle form ofblooming flower 2) Pra-Guerm or Pra-Khum are in Geometry form and imitatedaily used tool . Ta-Kao will coloring silver solid none of others color orenameling. Ta-Kao has 13 patterns and Pra-Guerm has 13 patterns the same.Manufacturing process is molding by hand in ancient style techniques fromthe past predecessor. 2) study of specific characteristic and taste of contemporaryaccessory user, result of research shows that 100 people who answering questionnaire evaluate most valuable each category following; female (85percentage), ages 30-40 years old (41 percentage), government officer career(61 percentage), income more than 30,001 baht (49 percentage), Bachelordegree education (60 percentage), most impress to natural emulated shapeand form (56 percentage), most impress to white color gem (38 percentage),most wanted new pattern exist on accessory with reducing detail styled butstill have old identity (65 percentage) and most impress to hand make inproduction process (55 percentage)3) Gathering data in 4 regionals identities of Thai Jewelry to Applyfor Silver Jewelry Design Conforming to Contemporary design style whichhas rings, pendants, earrings. The research concluded that Designing useJewelery design principle to shows in Beautiful result, Creativity andfunctional blending with each regional Jewel identities design in term ofShape, Form, Color, Pattern and Manufacturing Process following taste ofjewelry users.4) Satisfaction target group Assessment that cause to designing new style of Contemporary Silver Jewelry Design The research concludedthat 200 of Satisfaction target group Assessments from 4 regionals hasaverage in Very Good level ( = 4.12)

Agricultural risk management is a central issue that Mozambique faces in development, and multiple stakeholders have analyzed this challenge, sometimes with different terminology and focusing on varying aspects. The government of Mozambique has adopted the strategic plan for agricultural development (PEDSA 2010-19) that focuses on: (i) increasing the availability of food in order to reduce hunger through growth in small producer productivity and emergency response capacity; (ii) enlarging the land area under sustainable management and the number of reliable water management systems; (iii) increasing access to the market through improved infrastructures and interventions in marketing; and (iv) improving research and extension for increased adoption of appropriate technologies by producers and agro-processors. The World Bank's agriculture sector risk assessment takes a holistic approach and relies on long time-series historical data to arrive at an empirical and objective assessment of agricultural risks and their impacts on Mozambique. This assessment will form the basis of the second step, solution assessment, whose final findings will inform National Investment Plan for the Agrarian Sector in Mozambique (PNISA). This document considers the many aspects of assessing risk in the Mozambican agriculture sector. Chapter one gives introduction and context. Chapter two introduces the major characteristics of the agricultural system leading into chapter three, which presents a comprehensive picture of the risks that exist in the sector. Chapter four, in quantifying the risks that have been observed, comments on the losses that have been incurred by the sector because of production risks, whereas chapter five provides a qualitative discussion of how risk has an effect on the different stakeholders present in the sector. Chapter six delves into the risk prioritization carried out by the team and then comments on various management measures. The report concludes with chapter six, in which recommendations are provided for improving risk management in Mozambique.

This post takes up from two previous posts (part 1;  part 2), asking just what do we (we economists) really know about how interest rates affect inflation. Today, what does contemporary economic theory say? As you may recall, the standard story says that the Fed raises interest rates; inflation (and expected inflation) don't immediately jump up, so real interest rates rise; with some lag, higher real interest rates push down employment and output (IS); with some more lag, the softer economy leads to lower prices and wages (Phillips curve). So higher interest rates lower future inflation, albeit with "long and variable lags." Higher interest rates -> (lag) lower output, employment -> (lag) lower inflation. In part 1, we saw that it's not easy to see that story in the data. In part 2, we saw that half a century of formal empirical work also leaves that conclusion on very shaky ground. As they say at the University of Chicago, "Well, so much for the real world, how does it work in theory?" That is an important question. We never really believe things we don't have a theory for, and for good reason. So, today, let's look at what modern theory has to say about this question. And they are not unrelated questions. Theory has been trying to replicate this story for decades. The answer: Modern (anything post 1972) theory really does not support this idea. The standard new-Keynesian model does not produce anything like the standard story.  Models that modify that simple model to achieve something like result of the standard story do so with a long list of complex ingredients. The new ingredients are not just sufficient, they are (apparently) necessary to produce the desired dynamic pattern. Even these models do not  implement the verbal logic above. If the pattern that high interest rates lower inflation over a few years is true, it is by a completely different mechanism than the story tells. I conclude that we don't have a simple economic model that produces the standard belief. ("Simple" and "economic" are important qualifiers.) The simple new-Keynesian model The central problem comes from the Phillips curve. The modern Phillips curve asserts that price-setters are forward-looking. If they know inflation will be high next year, they raise prices now. So Inflation today = expected inflation next year + (coefficient) x output gap.  \[\pi_t = E_t\pi_{t+1} + \kappa x_t\](If you know enough to complain about \(\beta\approx0.99\) in front of \(E_t\pi_{t+1}\) you know enough that it doesn't matter for the issues here.)Now, if the Fed raises interest rates, and if (if) that lowers output or raises unemployment, inflation today goes down. The trouble is, that's not what we're looking for. Inflation goes down today, (\(\pi_t\))relative to expected inflation next year (\(E_t\pi_{t+1}\)). So a higher interest rate and lower output correlate with inflation that is rising over time.    Here is a concrete example: The plot is the response of the standard three equation new-Keynesian model to an \(\varepsilon_1\) shock at time 1:\[\begin{align} x_t &= E_t x_{t+1} - \sigma(i_t - E_t\pi_{t+1}) \\ \pi_t & = \beta E_t \pi_{t+1} + \kappa x_t \\ i_t &= \phi \pi_t + u_t \\ u_t &= \eta u_{t-1} + \varepsilon_t. \end{align}\] Here \(x\) is output, \(i\) is the interest rate, \(\pi\) is inflation, \(\eta=0.6\), \(\sigma=1\), \(\kappa=0.25\), \(\beta=0.95\), \(\phi=1.2\). In this plot, higher interest rates are said to lower inflation. But they lower inflation immediately, on the day of the interest rate shock. Then, as explained above, inflation rises over time. In the standard view, and the empirical estimates from the last post, a higher interest rate has no immediate effect, and then future inflation is lower. See plots in the last post, or this one from Romer and Romer's 2023 summary:Inflation jumping down and then rising in the future is quite different from inflation that does nothing immediately, might even rise for a few months, and then starts gently going down. You might even wonder about the downward jump in inflation. The Phillips curve makes it clear why current inflation is lower than expected future inflation, but why doesn't current inflation stay the same, or even rise, and expected future inflation rise more? That's the "equilibrium selection" issue. All those paths are possible, and you need extra rules to pick a particular one. Fiscal theory points out that the downward jump needs a fiscal tightening, so represents a joint monetary-fiscal policy. But we don't argue about that today. Take the standard new Keynesian model exactly as is, with passive fiscal policy and standard equilibrium selection rules. It predicts that inflation jumps down immediately and then rises over time. It does not predict that inflation slowly declines over time.  This is not a new issue. Larry Ball (1994) first  pointed out that the standard new Keynesian Phillips curve says that output is high when inflation is high relative to expected future inflation, that is when inflation is declining. Standard beliefs  go the other way: output is high when inflation is rising.  The IS curve is a key part of the overall prediction, and output faces a similar problem. I just assumed above that output falls when interest rates rise. In the model it does; output follows a path with the same shape as inflation in my little plot. Output also jumps down and then rises over time. Here too, the (much stronger) empirical evidence says that an interest rate rise does not change output immediately, and output then falls rather than rises over time. The intuition has even clearer economics behind it: Higher real interest rates induce people to consume less today and more tomorrow. Higher real interest rates should go with higher, not lower, future consumption growth. Again, the model only apparently reverses the sign by having output jump down before rising. Key issuesHow can we be here, 40 years later, and the benchmark textbook model so utterly does not replicate standard beliefs about monetary policy? One answer, I believe, is confusing adjustment to equilibrium with equilibrium dynamics. The model generates inflation lower than yesterday (time 0 to time 1) and lower than it otherwise would be (time 1 without shock vs time 1 with shock). Now, all economic models are a bit stylized. It's easy to say that when we add various frictions, "lower than yesterday" or "lower than it would have been" is a good parable for "goes down over time."  If in a simple supply and demand graph we say that an increase in demand raises prices instantly, we naturally understand that as a parable for a drawn out period of price increases once we add appropriate frictions. But dynamic macroeconomics doesn't work that way. We have already added what was supposed to be the central friction, sticky prices. Dynamic economics is supposed to describe the time-path of variables already, with no extra parables. If adjustment to equilibrium takes time, then model that.  The IS and Phillips curve are forward looking, like stock prices. It would make little sense to say "news comes out that the company will never make money, so the stock price should decline gradually over a few years." It should jump down now. Inflation and output behave that way in the standard model. A second confusion, I think, is between sticky prices and sticky inflation. The new-Keynesian model posits, and a huge empirical literature examines, sticky prices. But that is not the same thing as sticky inflation. Prices can be arbitrarily sticky and inflation, the first derivative of prices, can still jump. In the Calvo model, imagine that only a tiny fraction of firms can change prices at each instant. But when they do, they will change prices a lot, and the overall price level will start increasing right away. In the continuous-time version of the model, prices are continuous (sticky), but inflation jumps at the moment of the shock.  The standard story wants sticky inflation. Many authors explain the new-Keynesian model with sentences like "the Fed raises interest rates. Prices are sticky, so inflation can't go up right away and real interest rates are higher." This is wrong. Inflation can rise right away. In the standard new-Keynesian model it does so with \(\eta=1\), for any amount of price stickiness. Inflation rises immediately with a persistent monetary policy shock. Just get it out of your heads. The standard model does not produce the standard story. The obvious response is, let's add ingredients to the standard model and see if we can modify the response function to look something like the common beliefs and VAR estimates. Let's go. Adaptive expectations We can reproduce standard beliefs about monetary policy with thoroughly adaptive expectations, in the 1970s ISLM form. I think this is a large part of what  most policy makers and commenters have in mind.  Modify the above model to leave out the dynamic part of the intertemporal substitution equation, to just say in rather ad hoc way that higher real interest rates lower output, and specify that the expected inflation that drives the real rate and that drives pricing decisions is mechanically equal to previous inflation, \(E_t \pi_{t+1} = \pi_{t-1}\). We get \[ \begin{align} x_t &= -\sigma (i_t - \pi_{t-1}) \\ \pi_t & = \pi_{t-1} + \kappa x_t .\end{align}\] We can solve this sytsem analytically to \[\pi_t = (1+\sigma\kappa)\pi_{t-1} - \sigma\kappa i_t.\]Here's what happens if the Fed permanently raises the interest rate. Higher interest rates send future inflation down. (\(\kappa=0.25,\ \sigma=1.\)) Inflation eventually spirals away, but central banks don't leave interest rates alone forever. If we add a Taylor rule response \(i_t = \phi \pi_t + u_t\),  so the central bank reacts to the emerging spiral, we get this response to a permanent monetary policy disturbance \(u_t\): The higher interest rate sets off a deflation spiral. But the Fed quickly follows inflation down to stabilize the situation. This is, I think, the conventional story of the 1980s. In terms of ingredients, an apparently minor change of index from \(E_t \pi_{t+1}\) to \(\pi_{t-1}\) is in fact a big change. It means directly that higher output comes with increasing inflation, not decreasing inflation, solving Ball's puzzle.  The change basically changes the sign of output in the Phillips curve. Again, it's not really all in the Phillips curve. This model with rational expectations in the IS equation and adaptive in the Phillips curve produces junk. To get the result you need adaptive expectations everywhere. The adaptive expectations model gets the desired result by changing the basic sign and stability properties of the model. Under rational expectations the model is stable; inflation goes away all on its own under an interest rate peg. With adaptive expectations, the model is unstable. Inflation or deflation spiral away under an interest rate peg or at the zero bound. The Fed's job is like balancing a broom upside down. If you move the bottom (interest rates) one way, the broom zooms off the other way. With rational expectations, the model is stable, like a pendulum.  This is not a small wrinkle designed to modify dynamics. This is major surgery. It is also a robust property: small changes in parameters do not change the dominant eigenvalue of a model from over one to less than one.  A more refined way to capture how Fed officials and pundits think and talk might be called "temporarily fixed expectations." Policy people do talk about the modern Phillips curve; they say inflation depends on inflation expectations and employment. Expectations are not mechanically adaptive. Expectations are a third force, sometimes "anchored," and amenable to manipulation by speeches and dot plots. Crucially, in this analysis, expected inflation does not move when the Fed changes interest rates.  Expectations are then  very slowly adaptive, if inflation is persistent, or if there is a more general loss of faith in "anchoring." In the above new-Keynesian model graph, at the minute the Fed raises the interest rate, expected inflation jumps up to follow the graph's plot of the model's forecast of inflation. As a simple way to capture these beliefs, suppose expectations are fixed or "anchored" at \(\pi^e\). Then my simple model is \[\begin{align}x_t & = -\sigma(i_t - \pi^e) \\ \pi_t & = \pi^e + \kappa x_t\end{align}\]so \[\pi_t = \pi^e - \sigma \kappa (i_t - \pi^e).\] Inflation is expected inflation, and lowered by higher interest rates (last - sign). But those rates need only be higher than the fixed expectations; they do not need to be higher than past rates as they do in the adaptive expectations model. That's why the Fed thinks 3% interest rates with 5% inflation is still "contractionary"--expected inflation remains at 2%, not the 5% of recent adaptive experience.  Also by fixing expectations, I remove the instability of the adaptive expectations model... so long as those expectations stay anchored. The Fed recognizes that eventually higher inflation moves the expectations, and with a belief that is adaptive, they fear that an inflation spiral can still break out.Even this view does not give us any lags, however. The Fed and commenters clearly believe that higher real interest rates today lower output next year, not immediately; and they believe that lower output and employment today drive inflation down in the future, not immediately. They believe something like \[\begin{align}x_{t+1} &= - \sigma(i_t - \pi^e) \\ \pi_{t+1} &= \pi^e + \kappa x_t.\end{align}\] But now we're at the kind of non-economic ad-hockery that the whole 1970s revolution abandoned. And for a reason: Ad hoc models are unstable, regimes are always changing. Moreover, let me remind you of our quest: Is there a simple economic model of monetary policy that generates something like the standard view? At this level of ad-hockery you might as well just write down the coefficients of Romer and Romer's response function and call that the model of how interest rates affect inflation.  Academic economics gave up on mechanical expectations and ad-hoc models in the 1970s. You can't publish a paper with this sort of model. So when I mean a "modern" model, I mean  rational expectations, or at least the consistency condition that the expectations in the model are not fundamentally different from forecasts of the model. (Models with explicit learning or other expectation-formation frictions count too.) It's easy to puff about people aren't rational, and looking out the window lots of people do dumb things. But if we take that view, then the whole project of monetary policy on the proposition that people are fundamentally unable to learn patterns in the economy, that a benevolent Federal Reserve can trick the poor little souls into a better outcome.  And somehow the Fed is the lone super-rational actor who can avoid all those pesky behavioral biases. We are looking for the minimum necessary ingredients to describe the basic signs and function of monetary policy. A bit of irrational or complex expectation formation as icing on the cake, a possible sufficient ingredient to produce quantitatively realistic dynamics, isn't awful. But it would be sad if irrational expectations or other behavior is a necessary ingredient to get the most basic sign and story of monetary policy right. If persistent irrationality is a central necessary ingredient for the basic sign and operation of monetary policy -- if higher interest rates will raise inflation the minute people smarten up; if there is no simple supply and demand, MV=PY sensible economics underlying the basic operation of monetary policy; if it's all a conjuring trick  -- that should really weaken our faith in the whole monetary policy project.  Facts help, and we don't have to get religious about it. During the long zero bound, the same commentators and central bankers kept warning about a deflation spiral, clearly predicted by this model. It never happened. Interest rates below inflation from 2021 to 2023 should have led to an upward inflation spiral. It never happened -- inflation eased all on its own with interest rates below inflation.Getting the desired response to interest rates by making the model unstable isn't tenable whether or not you like the ingredient.  Inflation also surged in the 1970s faster than adaptive expectations came close to predicting, and fell faster in the 1980s.  The ends of many inflations come with credible changes in regime. There is a lot of work now desperately trying to fix new-Keynesian models by making them more old-Keynesian, putting lagged inflation in the Phillips curve, current income in the IS equation, and so forth. Complex learning and expectation formation stories replace the simplistic adaptive expectations here. As far as I can tell, to the extent they work they largely do so in the same way, by reversing the basic stability of the model. Modifying the new-Keynesian modelThe alternative is to add ingredients to the basic new-Keynesian model, maintaining its insistence on real "micro-founded" economics and forward-looking behavior, and describing explicit dynamics as the evolution of equilibrium quantities.  Christiano Eichenbaum and Evans (2005) is one of the most famous examples. Recall these same authors  created the first most influential VAR that gave the "right" answer to the effects of monetary policy shocks. This paper modifies the standard new-Keynesian model with a specific eye to matching impulse response functions. The want to match all impulse-responses, with a special focus on output. When I started asking my young macro colleagues for a standard model which produces the desired response shape, they still cite CEE first, though it's 20 years later. That's quite an accomplishment. I'll look at it in detail, as the general picture is the same as many other models that achieve the desired result. Here's their bottom line response to a monetary policy shock: (Figure from the 2018 Christiano Eichenbaum and Trabandt Journal of Economic Perspectives summary paper.)  The solid line is the VAR point estimate and gray shading is the 95% confidence band. The solid blue line is the main model. The dashed line is the model with only price stickiness, to emphasize the importance of wage stickiness. The shock happens at time 0. Notice the funds rate line that jumps down at that date. That the other lines do not move at time 0 is a result. I graphed the response to a time 1 shock above. That's the answer, now what's the question? What ingredients did they add above the textbook model to reverse the basic sign and jump problem and to produce  these pretty pictures? Here is a partial list: Habit formation. The utility function is  \(log(c_t - bc_{t-1})\). A capital stock with adjustment costs in investment.  Adjustment costs are proportional to investment growth, \([1-S(i_t/i_{t-1})]i_t\), rather than the usual formulation in which adjustment costs are proportional to the investment to capital ratio \(S(i_t/k_t)i_t\). Variable capital utilization. Capital services \(k_t\) are related to the capital stock \(\bar{k}t\) by \(k_t = u_t \bar{k}_t\). The utilization rate \(u_t\) is set by households facing an upward sloping cost \(a(u_t)\bar{k}_t\).Calvo pricing with indexation: Firms randomly get to reset prices, but firms that aren't allowed to reset prices do automatically raise prices at the rate of inflation.Prices are also fixed for a quarter. Technically, firms must post prices before they see the period's shocks.Sticky wages, also with indexation. Households are monopoly suppliers of labor, and set wages Calvo-style like firms. (Later papers put all households into a union which does the wage setting.) Wages are also indexed; Households that don't get to reoptimize their wage still raise wages following inflation. Firms must borrow working capital to finance their wage bill a quarter in advance, and thus pay a interest on the wage bill. Money in the utility function, and money supply control. Monetary policy is a change in the money growth rate, not a pure interest rate target. Whew! But which of these ingredients are necessary, and which are just sufficient? Knowing the authors, I  strongly suspect that they are all necessary to get the suite of results. They don't add ingredients for show. But they want to match all of the impulse response functions, not just the inflation response. Perhaps a simpler set of ingredients could generate the inflation response while missing some of the others. Let's understand what each of these ingredients is doing, which will help us to see (if) they are necessary and essential to getting the desired result. I see a common theme in habit formation, adjustment costs that scale by investment growth, and indexation. These ingredients each add a derivative; they take a standard relationship between levels of economic variables and change it to one in growth rates. Each of consumption, investment, and inflation is a "jump variable" in standard economics, like stock prices. Consumption (roughly) jumps to the present value of future income. The level of investment is proportional to the stock price in the standard q theory, and jumps when there is new information. Iterating forward the new-Keynesian Phillips curve \(\pi_t = \beta E_t \pi_{t+1} + \kappa x_t\), inflation jumps to the discounted sum of future output gaps, \(\pi_t = E_t \sum_{j=0}^\infty \beta^jx_{t+j}.\)  To produce responses in which output, consumption and investment as well as inflation rise slowly after a shock, we don't want levels of consumption, investment, and inflation to jump this way. Instead we want growth rates to do so. With standard utility, the consumer's linearized first order condition equates expected consumption growth to the interest rate, \( E_t (c_{t+1}/c_t) = \delta + r_t \) Habit, with \(b=1\) gives  \( E_t [(c_{t+1}-c_t)/(c_t-c_{t-1})] = \delta + r_t \). (I left out the strategic terms.) Mixing logs and levels a bit, you can see we put a growth rate in place of a level. (The paper has \(b=0.65\) .) An investment adjustment cost function with \(S(i_t/i_{t-1})\) rather than the standard \(S(i_t/k_t)\) puts a derivative in place of a level. Normally we tell a story that if you want a house painted, doubling the number of painters doesn't get the job done twice as fast because they get in each other's way. But you can double the number of painters overnight if you want to do so. Here the cost is on the increase in number of painters each day.   Indexation results in a Phillips curve with a lagged inflation term, and that gives "sticky inflation."  The Phillips curve of the model (32) and (33) is \[\pi_t = \frac{1}{1+\beta}\pi_{t-1} + \frac{\beta}{1+\beta}E_{t-1}\pi_{t+1} + (\text{constants}) E_{t-1}s_t\]where \(s_t\) are marginal costs (more later). The \(E_{t-1}\) come from the assumption that prices can't react to time \(t\) information. Iterate that forward to (33)\[\pi_t - \pi_{t-1} = (\text{constants}) E_{t-1}\sum_{j=0}^\infty \beta^j s_{t+j}.\] We have successfully put the change in inflation in place of the level of inflation. The Phillips curve is anchored by real marginal costs, and they are not proportional to output in this model as they are in the textbook model above. That's important too. Instead,\[s_t = (\text{constants}) (r^k_t)^\alpha \left(\frac{W_t}{P_t}R_t\right)^{1-\alpha}\] where \(r^k\) is the return to capital \(W/P\) is the real wage and \(R\) is the nominal interest rate. The latter term crops up from the assumption that firms must borrow the wage bill one period in advance. This is an interesting ingredient. There is a lot of talk that higher interest rates raise costs for firms, and they are reducing output as a result. That might get us around some of the IS curve problems. But that's not how it works here. Here's how I think it works. Higher interest rates raise marginal costs, and thus push up current inflation relative to expected future inflation. The equilibrium-selection rules and the rule against instant price changes (coming up next) tie down current inflation, so the higher interest rates have to push down expected future inflation. CEE disagree (p. 28). Writing of an interest rate decline, so all the signs are opposite of my stories,  ... the interest rate appears in firms' marginal cost. Since the interest rate drops after an expansionary monetary policy shock, the model embeds a force that pushes marginal costs down for a period of time. Indeed, in the estimated benchmark model the effect is strong enough to induce a transient fall in inflation.But pushing marginal costs down lowers current inflation relative to future inflation -- they're looking at the same Phillips curve just above. It looks to me like they're confusing current with expected future inflation. Intuition is hard. There are plenty of Fisherian forces in this model that want lower interest rates to lower inflation. More deeply,  we see here a foundational trouble of the Phillips curve. It was originally a statistical relation between wage inflation and unemployment. It became a (weaker) statistical relation between price inflation and unemployment or the output gap. The new-Keynesian theory wants naturally to describe a relation between marginal costs and price changes, and it takes contortions to make output equal to marginal costs. Phillips curves fit the data terribly. So authors estimating Phillips curves (An early favorite by Tim Cogley and Argia Sbordone) go back, and separate marginal cost from output or employment. As CET write later, they "build features into the model which ensure that firms' marginal costs are nearly acyclical." That helps the fit, but it divorces the Phillips curve shifter variable from the business cycle! Standard doctrine says that for the Fed to lower inflation it must soften the economy and risk unemployment. Doves say don't do it, live with inflation to avoid that cost. Well, if the Phillips curve shifter is "acyclical" you have to throw all that out the window.  This shift also points to the central conundrum of the Phillips curve. Here it describes the adjustment of prices to wages or "costs" more generally. It fundamentally describes a relative price, not a price level. OK, but the phenomenon we want to explain is the common component, how all prices and wage tie together or equivalently the decline in the value of the currency, stripped of relative price movements. The central puzzle of macroeconomics is why the common component, a rise or fall of all prices and wages together, has anything to do with output, and for us how it is controlled by the Fed. Christiano Eichenbaum and Evans write (p.3) that "it is crucial to allow for variable capital utilization." I'll try explain  why in my own words. Without capital adjustment costs, any change in the real return leads to a big investment jump. \(r=f'(k)\) must jump and that takes a lot of extra \(k\). We add adjustment costs to tamp down the investment response. But now when there is any shock, capital can't adjust enough and there is a big rate of return response. So we need something that acts like a big jump in the capital stock to tamp down \(r=f'(k)\) variability, but not a big investment jump. Variable capital utilization acts like the big investment jump without us seeing a big investment jump. And all this is going to be important for inflation too. Remember the Phillips curve; if output jumps then inflation jumps too. Sticky wages are crucial, and indeed CEE report that they can dispense with sticky prices. One reason is that otherwise profits are countercyclical. In a boom, prices go up faster than wages so profits go up. With sticky prices and flexible wages you get the opposite sign. It's interesting that the "textbook" model has not moved this way. Again, we don't often enough write textbooks. Fixing prices and wages during the period of the shock by assuming price setters can't see the shock for a quarter has a direct effect: It stops any price or wage jumps during the quarter of the shock, as in my first graph. That's almost cheating. Note the VAR also has absolutely zero instantaneous inflation response. This too is by assumption. They "orthogonalize" the variables so that all the contemporaneous correlation between monetary policy shocks and inflation or output is considered part of the Fed's "rule" and none of it reflects within-quarter reaction of prices or quantities to the Fed's actions. Step back and admire. Given the project "find elaborations of the standard new-Keynesian model to match VAR impulse response functions" could you have come up with any of this? But back to our task. That's a lot of apparently necessary ingredients. And reading here or CEE's verbal intuition, the logic of this model is nothing like the standard simple intuition, which includes none of the necessary ingredients. Do we really need all of this to produce the basic pattern of monetary policy? As far as we know, we do. And hence, that pattern may not be as robust as it seems. For all of these ingredients are pretty, ... imaginative. Really, we are a long way from the Lucas/Prescott vision that macroeconomic models should be based on well tried and measured microeconomic ingredients that are believably invariant to changes in the policy regime. CEE argue hard for the plausibility of these microeconomic specifications (see especially the later CET Journal of Economic Perspectives article), but they have to try so hard precisely because the standard literature doesn't have any of these ingredients. The "level" rather than "growth rate" foundations of consumption, investment, and pricing decisions pervade microeconomics. Microeconomists worry about labor monopsony, not labor monopoly; firms set wages, households don't. (Christiano Eichenbam and Trabandt (2016) get wage stickiness from a more realistic search and matching model. Curiously, the one big labor union fiction is still the most common, though few private sector workers are unionized.) Firms don't borrow the wage bill a quarter ahead of time.  Very few prices and wages are indexed in the US. Like habits, perhaps these ingredients are simple stand ins for something else, but at some point we need to know what that something else is. That is especially true if one wants to do optimal policy or welfare analysis. Just how much economics must we reinvent to match this one response function? How far are we really from the ad-hoc ISLM equations that Sims (1980) destroyed? Sadly, subsequent literature doesn't help much (more below). Subsequent literature has mostly added ingredients, including heterogeneous agents (big these days), borrowing constraints, additional financial frictions (especially after 2008), zero bound constraints, QE, learning and complex expectations dynamics. (See CET 2018 JEP  for a good verbal survey.) The rewards in our profession go to those who add a new ingredient. It's very hard to publish papers that strip a model down to its basics. Editors don't count that as "new research," but just "exposition" below the prestige of their journals. Though boiling a model down to essentials is maybe more important in the end than adding more bells and whistles. This is about where we are. Despite the pretty response functions, I still score that we don't have a reliable, simple, economic model that produces the standard view of monetary policy. Mankiw and Reis, sticky expectations Mankiw and Reis (2002) expressed the challenge clearly over 20 years ago. In reference to the "standard" New-Keynesian Phillips curve \(\pi_t = \beta E_t \pi_{t+1} + \kappa x_t\) they write a beautiful and succinct paragraph: Ball [1994a] shows that the model yields the surprising result that announced, credible disinflations cause booms rather than recessions. Fuhrer and Moore [1995] argue that it cannot explain why inflation is so persistent. Mankiw [2001] notes that it has trouble explaining why shocks to monetary policy have a delayed and gradual effect on inflation. These problems appear to arise from the same source: although the price level is sticky in this model, the inflation rate can change quickly. By contrast, empirical analyses of the inflation process (e.g., Gordon [1997]) typically give a large role to "inflation inertia."At the cost of repetition, I emphasize the last sentence because it is so overlooked. Sticky prices are not sticky inflation. Ball already said this in 1994: Taylor (1979, 198) and Blanchard (1983, 1986) show that staggering produces inertia in the price level: prices just slowly to a fall in th money supply. ...Disinflation, however, is a change in the growth rate of money not a one-time shock to the level. In informal discussions, analysts often assume that the inertia result carries over from levels to growth rates -- that inflation adjusts slowly to a fall in money growth. As I see it, Mankiw and Reis generalize the Lucas (1972) Phillips curve. For Lucas, roughly, output is related to unexpected inflation\[\pi_t = E_{t-1}\pi_t + \kappa x_t.\] Firms don't see everyone else's prices in the period. Thus, when a firm sees an unexpected rise in prices, it doesn't know if it is a higher relative price or a higher general price level; the firm expands output based on how much it thinks the event might be a relative price increase.  I love this model for many reasons, but one, which seems to have fallen by the wayside, is that it explicitly founds the Phillips curve in firms' confusion about relative  prices vs. the price level, and thus faces up to the problem why should a rise in the price level have any real effects. Mankiw and Reis basically suppose that firms find out the general price level with lags, so output depends on inflation relative to a distributed lag of its expectations. It's clearest for the price level (p. 1300)\[p_t = \lambda\sum_{j=0}^\infty (1-\lambda)^j E_{t-j}(p_t + \alpha x_t).\] The inflation expression is \[\pi_t = \frac{\alpha \lambda}{1-\lambda}x_t + \lambda \sum_{j=0}^\infty (1-\lambda)^j E_{t-1-j}(\pi_t + \alpha \Delta x_t).\](Some of the complication is that you want it to be \(\pi_t = \sum_{j=0}^\infty E_{t-1-j}\pi_t + \kappa x_t\), but output doesn't enter that way.) This seems totally natural and sensible to me. What is a "period" anyway? It makes sense that firms learn heterogeneously whether a price increase is relative or price level. And it obviously solves the central persistence problem with the Lucas (1972) model, that it only produces a one-period output movement. Well, what's a period anyway? (Mankiw and Reis don't sell it this way, and actually don't cite Lucas at all. Curious.)  It's not immediately obvious that this curve solves the Ball puzzle and the declining inflation puzzle, and indeed one must put it in a full model to do so. Mankiw and Reis (2002) mix it with \(m_t + v = p_t + x_t\) and make some stylized analysis, but don't show how to put the idea in models such as I started with or make a plot.  Their less well known follow on paper  Sticky Information in General Equilibrium (2007) is much better for this purpose because they do show you how to put the idea in an explicit new-Keynesian model, like the one I started with.  They also add a Taylor rule, and an interest rate rather than money supply instrument, along with wage stickiness and a few other ingredients,. They show how to solve the model overcoming the problem that there are many lagged expectations as state variables. But here is the response to the monetary policy shock: Response to a Monetary Policy Shock, Mankiw and Reis (2007). Sadly they don't report how interest rates respond to the shock. I presume interest rates went down temporarily. Look: the inflation and output gap plots are about the same. Except for the slight delay going up, these are exactly the responses of the standard NK model. When output is high, inflation is high and declining.  The whole point was to produce a model in which high output level would correspond to rising inflation. Relative to the first graph, the main improvement is just a slight hump shape in both inflation and output responses. Describing the same model in "Pervasive Stickiness" (2006), Mankiw and Reis describe the desideratum well: The Acceleration Phenomenon....inflation tends to rise when the economy is booming and falls when economic activity is depressed. This is the central insight of the empirical literature on the Phillips curve. One simple way to illustrate this fact is to correlate the change in inflation, \(\pi_{t+2}-\pi_{t-2}\) with [the level of] output, \(y_t\), detrended with the HP filter. In U.S. quarterly data from 1954-Q3 to 2005-Q3, the correlation is 0.47. That is, the change in inflation is procyclical.Now look again at the graph. As far as I  can see, it's not there. Is this version of sticky inflation a bust, for this purpose? I still think it's a neat idea worth more exploration. But I thought so 20 years ago too.  Mankiw and Reis have a lot of citations but nobody followed them. Why not?  I suspect it's part of a general pattern that lots of great micro sticky price papers are not used because they don't produce an easy aggregate Phillips curve. If you want cites, make sure people can plug it in to Dynare. Mankiw and Reis' curve is pretty simple, but you still have to keep all past expectations around as a state variable. There may be alternative ways of doing that with modern computational technology, putting it in a Markov environment or cutting off the lags, everyone learns the price level after 5 years. Hank models have even bigger state spaces! Some more modelsWhat about within the Fed?  Chung,  Kiley, and  Laforte 2010, "Documentation of the Estimated, Dynamic, Optimization-based (EDO) Model of the U.S. Economy: 2010 Version" is one such model.  (Thanks to Ben Moll, in a lecture slide titled "Effects of interest rate hike in U.S. Fed's own New Keynesian model") They describe it as This paper provides documentation for a large-scale estimated DSGE model of the U.S. economy – the Federal Reserve Board's Estimated, Dynamic, Optimization- based (FRB/EDO) model project. The model can be used to address a wide range of practical policy questions on a routine basis.Here are the central plots for our purpose: The response of interest rates and inflation to a monetary policy shock.  No long and variable lags here. Just as in the simple model, inflation jumps down on the day of the shock and then reverts. As with Mankiw and Reis, there is a tiny hump shape, but that's it. This is nothing like the Romer and Romer plot. Smets and Wouters (2007) "Shocks and Frictions in US Business Cycles: A Bayesian DSGE Approach" is about as famous as Christiano Eichenbaum and Evans as a standard new-Keynesian model that supposedly matches data well. It "contains many shocks and frictions. It features sticky nominal price and wage settings that allow for backward inflation indexation, habit formation in consumption, and investment adjustment costs that create hump-shaped responses... and variable capital utilization and fixed costs in production"Here is their central graph of the response to a monetary policy shockAgain, there is a little hump-shape, but the overall picture is just like the one we started with. Inflation mostly jumps down immediately and then recovers; the interest rate shock leads to future inflation that is higher, not lower than current inflation. There are no lags from higher interest rates to future inflation declines. The major difference, I think, is that Smets and Wouters do not impose the restriction that inflation cannot jump immediately on either their theory or empirical work, and Christiano, Eichenbaum and Evans impose that restriction in both places. This is important. In a new-Keynesian model some combination of state variables must jump on the day of the shock, as it is only saddle-path stable. If inflation can't move right away, that means something else does. Therefore, I think, CEE also preclude inflation jumping the next period. Comparing otherwise similar ingredients, it looks like this is the key ingredient for producing Romer-Romer like responses consistent with the belief in sticky inflation. But perhaps the original model and Smets-Wouters are right! I do not know what happens if you remove the CEE orthogonalization restriction and allow inflation to jump on the day of the shock in the date. That would rescue the new-Keynesian model, but it would destroy the belief in sticky inflation and long and variable lags. Closing thoughtsI'll reiterate the main point. As far as I can tell, there is no simple economic model that produces the standard belief. Now, maybe belief is right and models just have to catch up. It is interesting that there is so little effort going on to do this. As above, the vast outpouring of new-Keynesian modeling has been to add even more ingredients. In part, again, that's the natural pressures of journal publication. But I think it's also an honest feeling that after Christiano Eichenbaun and Evans, this is a solved problem and adding other ingredients is all there is to do. So part of the point of this post (and "Expectations and the neutrality of interest rates") is to argue that this is not a solved problem, and that removing ingredients to find the simplest economic model that can produce standard beliefs is a really important task.  Then, does the model incorporate anything at all of the standard intuition, or is it based on some different mechanism al together? These are first order important and unresolved questions!But for my lay readers, here is as far as I know where we are. If you, like the Fed, hold to standard beliefs that higher interest rates lower future output and inflation with long and variable lags, know there is no simple economic theory behind that belief, and certainly the standard story is not how economic models of the last four decades work. Update:I repeat a response to a comment below, because it is so important. I probably wasn't clear enough that the "problem" of high output with inflation falling rather than rising is a problem of models vs. traditional beliefs, rather than of models vs. facts. The point of the sequence of posts, really, is that the traditional beliefs are likely wrong. Inflation does not fall, following interest rate increases, with dependable, long, and perhaps variable lags. That belief is strong, but neither facts, empirical evidence, or theory supports it. ("Variable" is a great way to scrounge data to make it fit priors.) Indeed many successful disinflations like ends of hyperinflations feature a sigh of relief and output surge on the real side. 

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