[spa] En esta tesis se presenta un estudio sobre la evolución de paisajes mediterráneos continentales a partir de varios registros polínicos procedentes de sectores meridionales de Guadalajara y del Llano Occidental Catalán. El término paisaje es entendido en este trabajo como el resultado de las interacciones entre sociedad humana y medio. Los cambios reflejados en el paisaje a partir del registro polínico ponen de manifiesto, por tanto, las prácticas humanas, la historia ambiental, los usos del suelo y la variabilidad climática. El uso de datos paleoambientales de dos sectores geográficos diferentes permite su intercomparación. Esta estrategia de investigación permite la identificación de tendencias comunes y divergencias, lo que permite determinar el papel humano en el cambio paisajístico a lo largo del tiempo. Tres registros polínicos fueron obtenidos en Guadalajara: Somolinos α (174 cm comprendiendo desde 1600 cal aC. hasta época actual), Somolinos PAS (380 cm cubriendo desde 800 cal aC hasta 700 cal dC) y Cañamares (250 cm depth cubriendo desde 450 cal aC hasta época actual). En el Llano Occidental Catalán se obtuvieron dos registros polínicos: Ivars (415 cm cubriendo desde 800 cal aC hasta 1500 cal dC) y Els Vilars d'Arbeca (yacimiento arqueológico con algunas muestras datadas en el s. IV cal aC). El análisis de los registros de Guadalajara ha permitido determinar que el Macizo de Pela estuvo forestado durante el I milenio aC. Este sector experimentó una transformación paisajística importante en el s. I cal aC, resultado de la administración romana del territorio y de la extensión de las actividades agropecuarias. Durante el período visigótico y andalusí (s. V a XI dC) las actividades antrópicas se desintensificaron, aunque el medio permaneció abierto. Posteriormente, durante la expansión cristiana, las actividades humanas y el bosque experimentaron un avance. Entre los s. XVI y XIX dC, el sector asiste a una extensión de los pastizales vinculados al desarrollo de una importante actividad transhumante. En el Llano Occidental Catalán los registros polínicos evidencian la existencia de un paisaje abierto y la presencia de vegetación adaptada a condiciones de semiaridez desde el s. IX cal aC. En este momento se constatan evidencias de actividades antrópicas, especialmente de ganadería. Episodios puntuales de aridez parecen incidir en el sector en torno a ca. 700 cal aC. No obstante, desde ca. 450 cal aC estos episodios podrían haberse acentuado, pudiendo haber ocasionado una desecación parcial de la laguna e impidiendo la conservación polínica. Este período seco pudo estar vinculado al abandono del asentamiento de Els Vilars d'Arbeca. No obstante, otros asentamientos ibéricos continuaron ocupados entre el s. V aC y el II aC, lo cual podría sugerir la existencia de diferentes estrategias adaptativas a la variabilidad ambiental por parte de estas comunidades de la Edad del Hierro. Las actividades antrópicas fueron escasas durante época romana bajoimperial. En este momento, el bosque experimentó un avance. No obstante, en s. V cal dC, durante el período visigótico, se detectan importantes deforestaciones. Bajo el desarrollo de la administración andalusí en el sector se constata la extensión de las actividades agrícolas. Posteriormente, el área se establece como una región fronteriza entre los condados cristianos septentrionales y los reinos musulmanes meridionales, ofreciendo escasas evidencias de explotación territorial. Posteriormente, el sector experimentó un desarrollo importante de la agricultura durante la Baja Edad Media. En este momento se constata, además, el desarrollo de la actividad ganadera, probablemente vinculada al desarrollo de rutas trashumantes establecidas entre las llanuras leridanas y las cordilleras montañosas septentrionales. Este trabajo ha permitido documentar diferentes respuestas al cambio ambiental en la Península Ibérica, vinculadas a los diferentes factores políticos, económicos y sociales que predominaron en los diferentes territorios. Por otra parte, los datos paleoambientales ponen de manifiesto la relevancia del papel humano en el cambio paisajístico de los sectores de media montaña peninsular durante época romana. ; [eng] "Evolution of Mediterranean continental landscapes in Lleida and Guadalajara during the last 3000 years on the basis of Ivars, Somolinos and Cañamares pollen sequences." Abstract: The evolution of landscapes through time has been studied in this work by the analysis of several pollen records from two Mediterranean continental areas of the Iberian Peninsula: the Northern Guadalajara area and the Western Plain of Catalonia. Landscapes are understood in this work as a result of the relationship between human societies and the environment. Subsequently, the changes in landscape reported by pollen record reflect the evolution of the human practices, environmental history, land-use, climate variability. The use of palaenvironmental data from two areas enables a comparison between sites. !is approach has allowed to identify convergence/divergence trends and, in consequence, to assess the role of human agency in the evolution of landscape through time. Three pollen records were obtained in Guadalajara area: Somolinos α (174 cm depth covering from 1600 cal AD to present time), Somolinos PAS (380 cm depth covering from 9th century cal BC to 8th century cal AD) and Cañamares (250 cm depth covering from 5th century cal AD to present time). Two pollen records were obtained in the Western Plain of Catalonia: Ivars (415 cm depth covering from 9th cal century BC to 15th century cal AD) and Els Vilars d'Arbeca archaeological site, of which some sedimentary samples were dated at 4th century cal BC). The analysis of the Guadalajara records has allowed to clarify that the Pela Massif was formerly forested during the 1st millennium BC. !is sector experienced a major landscape transformation in the 1st century cal BC, as a result of the onset of Roman administration at Tiermes and the widespread of extensive farming and grazing through the land. During the Visigothic and Andalusian periods (5th to 11th century AD) human activities reduced, but the area still remained as an open landscape. Later on, after the expansion of the northern Christian kingdoms towards the South, both the forest and the human activities recovered in this area. Between the 16th and 19th centuries the area transformed into pastures linked to the development of transhumance activities. In the Western Plain of Catalonia the pollen records has evidenced an open landscape and the presence of semi-arid vegetation since 9th century cal BC. At this time, evidences of human activities, specially of grazing, are reported. Episodes of droughts seemed to be recurrent in ca. 700 cal BC, however, a major dry period started in ca. 450 cal BC and involved the interruption of the pollen preservation, resulting from a possible dissecation of the Ivars lake. !is dry period could be linked to the abandonment of Els Vilars archaeological site. However, other Iberian villages still remained occupied between 5th and 2nd century BC, which may suggest different adaptative strategies to environmental variability of these Iron Age societies. Human activities were reduced in late roman times, the period when the pollen record is resumed. At this point, the forest had recovered, however, major deforestations occurred during the Visigothic times in 5th century cal AD. With the development of Andalusian administration, a slight development of agriculture is witnessed. Later on, the area remained as a boundary between northern Christian and southern Muslim kingdoms, with no evidences of land exploitation. Nevertheless, in late medieval times the area experienced a major spread of farming and also grazing, which was probably linked to the establishment of transhumace routes between the Lleida Plains and the high mountain ranges in the North. This work has documented diverse responses to climate change in the Iberian Peninsula, which are linked to the different economic, social and political factors prevailing in several territories. At this respect, alaeoenvironmental data highlights the strong capacitiy to modify the landscape by Roman people in entral areas of Iberia.
La puesta en marcha de la «Nueva Oficina Judicial» tras largos años
de espera, que se ha concretado en la reciente entrada en vigor de la Ley 13/2009,
de 3 de noviembre, de reforma de la legislación procesal para la implantación de la
nueva oficina judicial, así como de la Ley orgánica 1/2009, complementaria de la
Ley de reforma de la nueva legislación procesal por la que se modifica la Ley Orgánica
del Poder Judicial, supone un primer impulso (todavía normativo y escasamente real) a un presunto cambio organizativo de importantes consecuencias en la
Administración Pública de la Justicia.
Sin embargo, todas estas reformas, tardíamente implantadas, corren serio
riesgo de no suponer un avance real en el proceso de innovación que exige el sistema
judicial español, puesto que no se puede llevar a cabo una reforma sólo o
predominantemente procesal del modelo de Oficina Judicial cuando el sistema judicial
tiene profundos problemas abiertos de institucionalización y nunca resueltos
de forma seria. La gobernanza del sistema judicial muestra unos déficit importantes,
mientras que la demarcación y planta judicial está fuertemente imbuida por
criterios decimonónicos y nada adaptada a las nuevas realidad social, así como el
modelo de organización y gestión imperante en la Administración de Justicia bien
se puede calificar de agotado e inoperante para asumir las exigencias de una sociedad
como la española en pleno siglo XXI.
Todos estos lastres pueden condicionar la implantación efectiva de la Nueva
Oficina Judicial y hacer hasta cierto punto estéril el esfuerzo normativo, presupuestario
y organizativo que la puesta en marcha de este modelo puede suponer.
Sólo una concepción global e integral de los problemas de la Justicia
desde la triple óptica planteada (gobernanza, demarcación y planta y cambio de
paradigma del modelo de gestión) podrían permitir una inserción de la Nueva
Oficina Judicial en un modelo coherente y con perspectivas de desarrollo en el
tiempo. Pero eso exige una refundación institucional de la Justicia en España en
un momento de fuertes turbulencias económico-financieras, de caída de ingresos
fiscales y de quiebra absoluta del consenso necesario entre las fuerzas políticas,
así como de creciente pérdida de confianza ciudadana en las instituciones
y en los políticos que las deberían dirigir. Un cuadro enormemente complejo
para pretender que estas reformas supongan realmente un cambio sustancial
del modelo o, por el contrario, deriven en meras reformas puntuales que se acumularán
¿como habitualmente se viene produciendo¿ a un modelo que muestra
claros síntomas de agotamiento institucional y absolutamente inservible para
dar respuesta a las necesidades que la sociedad española de la segunda década
del siglo XXI demanda de la Justicia. Hainbat urtean zain egon ondoren, «Bulego Judizial Berria» martxan
jarri da, prozesuen legedia aldatu eta bulego judizial berria ezartzeko azaroaren
3ko 13/2009 Lege berria indarrean jarri ahala, eta Botere Judizialaren Lege Organikoa
aldatzen duen prozesuen legedia berria erreformatzeko legearen osagarri
den 1/2009 Lege organikoa indarrean jarri ahala. Horri esker, lehenengo bultzada
eman zaio (arau hutsezkoa eta ez oso erreala oraindik) Justiziaren Administrazio
Publikoan ondorio itzelak izango dituen ustezko antolaketa-aldaketari.
Hala eta guztiz ere, erreforma hauek guztiek, berandu ezarri direnez, arriskua
dute ez izateko benetako aurrerapausoa sistema judizial espainiarrak beharrezko
duen berrikuntza-prozesuan, ezin baita Bulego Judizialaren erreforma prozesal
hutsa edo nagusiki prozesala egin baldin eta sistema judizialak instituzionalizazioarazo
sakonak baditu, eta inoiz ganoraz konpondu ez direnak. Sistema judizialaren
gobernantzak oso ageriko ditu defizit handi batzuk, eta demarkazio eta oinarri judiziala,
berriz, irizpide dezimononikoak josita daude, inondik ere egokitu gabe errealitate
sozial berrira. Gainera, esateko moduan gara Justizia Administrazioan nagusi
den antolaketa- eta kudeaketa-eredua agortuta dagoela eta ez duela balio Espainiako
gizarteak XXI. mende bete-betean dituen premiei erantzuteko.
Zama horiek guztiek Bulego Judizial Berria benetan ezartzeko oztopo izan daitezke,
eta, neurri batean, antzu egiten dute eredu hori martxan jartzeko egiten den
ahalegina arauetan, aurrekontuetan eta antolaketan. Justiziaren arazoen ikuspen
global eta integralak bakarrik uzten du Bulego Judizial Berria eredu koherente eta
luzaroan garatzeko aukera duen batean txertatzea, hemen planteatu dugun hiru
hankako oinarritik abiatuta: gobernantza, demarkazioa eta oinarria, eta kudeaketaereduaren
paradigmaren aldaketa. Baina horretarako ezinbestekoa litzateke Espainian
justiziaren instituzioa oinarritik berreraikitzea, ekonomia eta finantzen aldetik
zurrunbiloan sartuta gauden honetan, diru-sarrera fiskalak erortzen ari diren honetan
eta indar politikoen artean behar den adostasuna erabat apurtuta dagoen honetan;
are gehiago, herritarrek erakundeetan eta horiek zuzentzeko omen dauden
politikoengan konfiantza galtzen ari diren honetan. Oso koadro konplikatua ageri
zaigu bista aurrean, pentsatu ere egiteko erreforma horiek benetan ereduaren funtsezko
aldaketa ekarriko dutenik edo, alderantziz, beste askotan bezala, pilatuta geratuko
diren erreforma puntual hutsak ekarriko dituztenik, batez ere, ereduak gero
eta argiago erakusten duelako instituzio gisa agortuta dagoela eta inondik ere ez
duela balio XXI. mendeko bigarren erdiko gizarte espainiarrak justizian dituen premiak
betetzeko. The starting of the «New Court Office» after waiting good
years, which has recently been specified by the recent entry into force of Act
13/2009, from November 3rd, about the reform of the procedural legislation
for the introduction of a new court office, as well as the Organic Act 1/2009
complementary to the Act for the reform of the new procedural legislation which
amends the Organic Act on the Judiciary Power.
Nevertheless, all these reforms, belatedly introduced, run risk of not being a
true progress within the process of innovation by the Spanish judiciary since an
only or predominately procedural reform on the Court Office shows deep open
problems of institutionalization and which had never been seriously solved. The governance of the Judiciary shows important deficits, the court district is
strongly imbued by nineteenth century criteria and totally unadapted to the new
social reality, and so it is the prevailing model of organization and management in
order to face the requirements of a society such as the Spanish in the XXI century.
All these burdens may conditionate the effective introduction of the New
Court Office and to a certain extent to make non productive the normative,
budgetary and organizative effort which the starting of this model implies. Only
by a global and integral conception of the problems relating to Justice from the
aforementioned threefold point of view (governance, court district and change in
the management¿s paradigm) might allow the insertion of the New Court Office
within a coherent model and with prospects of development in due time.
But that calls for a new institutional version of the Justice in Spain in an
economic and financial turmoil moment, with a fall in State tax revenues and the
absolute failure of the necessary consensus among political forces as well as the
growing lost of confidence by the citizenship in the institutions and the politicians
that should preside over them.
An enormously complex framework to pretend that these reforms could really
mean a substantial change of model or, quite the contrary, that they might result
in just concrete reforms that will accumulate ¿as it has usually happened¿ in
a model which shows clear signals of institutional exhaustion and absolutely
useless to tackle the needs of the Spanish society .
The Country Opinion Survey in Haiti assists the World Bank Group (WBG) in gaining a better understanding of how stakeholders in Haiti perceive the WBG. It provides the WBG with systematic feedback from national and local governments, multilateral/bilateral agencies, media, academia, the private sector, and civil society in Haiti on 1) their views regarding the general environment in Haiti; 2) their overall attitudes toward the WBG in Haiti; 3) overall impressions of the WBG's effectiveness and results, knowledge work and activities, and communication and information sharing in Haiti; and 4) their perceptions of the WBG's future role in Haiti.
The Country Opinion Survey in OECS assists the World Bank Group (WBG) in gaining a better understanding of how stakeholders in OECS perceive the WBG. It provides the WBG with systematic feedback from national and local governments, multilateral/bilateral agencies, media, academia, the private sector, and civil society in OECS on 1) their views regarding the general environment in OECS; 2) their overall attitudes toward the WBG in OECS; 3) overall impressions of the WBG's effectiveness and results, knowledge work and activities, and communication and information sharing in OECS; and 4) their perceptions of the WBG's future role in OECS.
Issue 33.5 of the Review for Religious, 1974. ; Review lot Religious is edited by faculty members of the School of Divinity of St. Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copy-right ~) 1974 by Review ]or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.75. Sub-scription U.S.A. and Canada: $6.00 a year; $11.00 for two years; other countries, $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to Review ]or Religious in U.S.A. currency only. Pay no money to persons claiming to represent Review ]or Religious. Change of address requests should include former address. R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and Answers Editor September 1974 Volume 33 Number 5 Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts, books for review, and materials for "Subject Bibliography for Religious" should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, SJ.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. Papal Bull Holy Year Proclaiming the Paul VI Given below is the English translation of Paul VI's Bull proclaiming the Holy Year that will begin on Christmas Eve, 1974. The translation is that which appeared in the English edition of Osservatore romano. Paul, servant of the servants of God, to all the faithful: Health and apostolic blessing. As the universal jubilee to be celebrated in Rome approaches, the memorials of the Apostles shine forth more brightly for the faithful as the goal of pilgrimage--the holy places of Rome where the tombs of the Apostles Peter and Paul are worthily preserved and religiously venerated, those "holy fathers" through whom the ~ity became not only the "diSciple of truth" but also the teacher of truth1 and the center of Catholic unity. Down the centuries, these memorials have always impelled the Chris-tian people to be fervent in their faith and to testify to ecclesial communion. This is so because the Church recognizes her identity and the cause of her unity in the foundation laid .by Jesus Christ, namely, the Apostles." From as early as the second century the faithful came to Rome to see and venerate the "trQphies" of the Apostles Peter and Paul in those very places where they are preserved,:' and they. made pilgrimages to the church of Rome to contemplate her "regal dignity."4 In the fourth century the pilgrimage to 1See St. Leo the Great, Sermon 82, 1 : PL 54, 422. ZSee Rev 21 : 14. 3See the testimony of Gaius, an ecclegiastic of the time of Pope Zephrynus, as given in Eusebius, Historia ecclesiastica, II,25,7. 4See the inscription of Abercius, bishop of Hierapolis in Phrygia at the end of the second century; the text and translation is given in M. Guarducci, "L'iscrizione di Abercio," Ancient Society, v. 2 (1971), pp. 176-7. 993 994 / Review ]or Religious, Volume 33, 1974/5 Rome became in the West the principal form of that kind of religious journey. It was similar to, and had the same religious purpose as, the pil-grimage which was made in the East to Jerusalem where the Lord's sepulchre is found? In the early Middle Ages, those who were "linked to the Chair of Peter,'''~ and those who wished to make a profession of their orthodox faith at the tombs of the Apostles,; especially monks, came off pilgrimage to Rome from various parts of Europe and even from the East. The idea of a pilgrimage increased further from the 12th to the 13th century, becoming all the more common by reason of a renewal of spirituality and popular piety which spread throughout Europe at that time. This renewal served to enrich the ancient notion which the Church received from tradition and which was equally 1~o be found in other religions, namely, the concept of a "pilgrimage undertaken for the love ot~ God.''s The jubilee year originated in this way; it was as it were the result of a maturing process in the doctrinal; Biblical and theological fields.:' It emerged plainly for the first time in the year 1220 when our predecessor Honorius III proclaimed a jubilee.year for pilgrimage to the tomb of St. Thomas ~ Becket.1° Later, as is well known, pilgrims came to Rome to the basilicas of St. Peter and St. Paul, in the great popular and penitential movement of the year 1300, a movement confirmed by our predecessor Boniface VIII.11 This was marked by a longing to obtain pardon from God and peace among men. The move-ment was directed to this very lofty motive: "the glory of God and the exaltation of the faith.''1~ The Roman Jubilee of 1300 was the beginning and the pattern for those which have followed (every 25 years from the, 15th century onwards, except when the series was interrupted by extraneous circumstances). This is an indication of the continuity and vitality v~hich have always confirmed the relevance of this venerable institution for every age. It is correct to say that the jubilees celebrated in recent times have pre- ~See St. Maximus of Turin, Homily 72: PL 57, 405b. GThe expression is found in a letter of St. Columban to Pope Boniface IV in 613: Sancti Columbani opera ed. G. S. M. Walder (Dublin, 1957), p. 48. rConcerning this custom see F. M. Mignanti, lstoria della sacrosanta Basilica Vaticana (Rome/Turin, 1867), p. 180. 8See in general B. Kotting, Peregrinatio religiosa: Wall]ahrten in der Antike und das Pilgerwesen in der Alten Kirche (Regensburg, 1950). ~R. Foreville, "L'id6e de jubil6 chez les th6ologiens et les canonistes (XII-XIII s.) avant l'institution du Jubil6 Romain (1300)," Revue d'histoire eccl~siastique, v. 56 (1961), pp. 401-23. 10p. Pressuti, Regesta Honorii 1H (Rome, 1888-95), p. 1840; the text is given in R. Foreville, "Le Jubil6 de saint Thomas b. Becket du XIII au XV sii~cle (1220-1470)," Etudes et documents (Paris, 1958), pp. 163-4. alBull, Antiquorum habet fida relatio, dated February 22, 1300: Extravagantes Comm. V,IX, I. ~zSee the gloss of Cardinal Giovanni Monaco on the same bull. Papal Bull Proclaiming the Holy Year / 995 served this outstanding value whereby the unity and renewal of the Church aCe affirmed in a special way and allmen are encouraged to recognize one another as brothers and to walk in the path of peace. Such a desire was manifested at the beginning of this century when our predecessor Leo XIII proclaimed' the jubilee year in 1900. The human family was~ filled with the same hopes and expectations when, a,quarter of a century later, afflicted by grave ,dangers and contention, 'it awaited the Holy Year of 1925. These were proposed for the special Holy Year of 1933 on the occasion of the 19th centenary of the redemption. The same noble aspirations for justice and peaceful coexistence among men were put forward by Pius" XII for the last jubilee, in the year 1950. I It seems to us that in the'present Holy Year all the principal and im-portant motives of the previous jubilees are present and expressed in sum-mary form in the .themes that we ourself laid down in our discourse of May 9, 1973 when we first announced ,the Holy Year: renewal and reconcilia-tion. a:~ We have offered these themes for the reflection of pastors and faithful, particularly during the anticipated celebration of the jubilee in local churches, and we have.added to them our exhortations and our catechesis. But the aspirations that the two themes enunciate and the lofty ideals that they express ~vill find a more complete realization in Rome, where pilgrims to the tombs of the Apostles Peter and Paul and to the memorials of the other martyrs will come into more ready contact with the ancient sources of the Church's faith.and life, in order to be converted by repentance, strengthened in charity, hnd united more closely with their brethren by the grace of God. Thi~ renewal and reconciliation pertain in the first place to the interior life, above all because the root of all good and, unfortunately of all evil, is found in the depths of the heart. It is in the depths of the heart therefore that conversions of metanoia must take place, that is, a change of direction, of attitude, of option, of one's way of life. But also for the Church as a whole, ten years after the end of the Second Vatican Council we view the Holy Year as the ending of a period of reflection and reform arid the beginning of a new phase of building up in the theological, spiritual, and pastoral spheres, to be developed on the foundations laboriously laid down and consolidated during the past years; in accordance with the principles of new life in Christ and of the communion of all men in Him who reconciled us to the Father by His blood,a~ For the whole w~arld this call to renewal and reconciliation is in harmony a3See Paul VI, "Allocution Announcing the Plans for a 1975 Holy Year," May 9, 1973: AAS, v. 65 (1973), pp. 322-5. 14See 2 Cor 5:18-20; Rm 5:10. 996 / Review for Religious, Volume 33, 1974/5 with the most sincere aspirations for freedom, justice, unity, and peace that we see wherever men become aware of their most serious problems and suffer from the mishaps produced by divisions and fratricidal wars. With the message of the Holy Year, therefore, the Church wishes to indicate to all men of good will- the vertical dimension of life that ensures reference of all aspirations and experiences to an absolute and truly universal value, without which it is vain to hope that mankind will once more find a point of unification and a guarantee of true freedom. Even though it is charac-teristic of many sectors of modern society to assume secuIar forms, the Church, without interfering in matters which do not come within her competence, nevertheless wishes to impress on men the need to be con-verted to God who alone is necessary,a5 and to imbue all their actions with fear and love of Him. For faith in God is the most powerful safeguard of the human conscience and is the solid foundation of those relationships of justice and brotherhood the world yearns for. The pilgrimage to Rome by representatives of all the local churches, both pastors and people, will therefore be a sign of a new process of conversion and brotherly reconciliation. As the minister of the word and of the grace of reconciliation, we respond to this sign of the interior dispositions of the pilgrims and of the renewed resolve of the Christian people whom they represent, by imparting the gift of the jubilee indulgence, insofar as we are able, to all the pilgrims who come to Rome and to all those who, though prevented from making the journey, accompany them in spirit. II It is well known from the Church's very ancient custom that the indul-gence attached to many penitential practices was granted in a special way as a gift on the occasion of pilgrimages to the places sanctified by the life, passion, and resurrection of our Savior Jesus Christ and by the confession of the Apostles. Today, too, we associate ourself with that venerable tradition, according to the principles and norms that we have ourself laid down in the apostolic constitution Indulgentiarum doctrina~'; and which we wish to recall briefly at this point. Since Christ is our "justice" and, as has been fittingly said, our "indul-gence," we, as the humble minister of Christ the Redeemer, .willingly extend a share in the gift of the indulgence~in accordance with the Church's tradi-tion- to all the faithful who, through a profound conversion of heart to God, through works of penance, piety, and brotherly solidarity, sincerely and fervently attest their desire to remain united in charity with God and l~See Lk 10:42; Mt 6:33. ~6Apostolic Constitution, lndulgentiarum doctrina: AAS v. 59 (1967), pp. 5-24. Papal Bull Proclaiming the Holy Year / 997 their brethren and to make progress in that charity.~: In fact, this sharing comes from the fullness of the treasury of salvation which is primarily found in Christ the Redeemer Himself, "in whom the satisfactions and merits of His redemption subsist in all their value.''xs In this'fullness in Christ, which we have all received,x" there shines forth "the most ancient dogma of the communion of saints, whereby, in Christ and through Christ, the lives of the individual sons of God are linked with the lives of all the other Christian brethren by a marvelous bond in the supernatural unity of the Mystical Body of Christ, as in one mystical person.''~° For, "by the hidden and benevolent mystery of the divine will, men are linked together in a supernatural relationship, whereby just as the sin of one also harms the others, so also the holiness of one is beneficial to the others.'''-'~ By means of the indulgence, the Church, making use of her power as minis-ter of the redemption of Christ the Lord, communicates to the faithful a sharing in this fullness of Christ in the communion of saints,'-"-' providing them with the ample means of salvation. Thus the Church, aiding and embracing them like a mother, sustains her weak and infirm children, who.find a firm support in the Mystical Body of Christ, which in its entirety works for their conversion through charity, example, and prayer. Thus penitents find in this singular form of ecclesial charity a powerful aid to help them put off the old man and put on the new. Conversion and renewal consist precisely in this.'-':' In fact, the Church's aim in granting indulgences is not only that of helping the faithful expiate the punishment they have deserved but also that of stimulating them to carry out works of piety, penance, and charity, and in particular works that serve to favor the growth of faith and the common good.~' III For this reason, interpreting.as it were the Church's maternal sentiments, we impart the gift of the plenary indulgence to all the faithful who are prop-erly disposed, and who, after confessing their sins and receiving Holy Communion, pray for the intentions of the supreme pontiff and the college of bishops: 1:See Paul V1, Letter to Cardinal de Fiirstenburg Officially Announcing the Beginning o! the 1975 Holy Year, dated May 31, 1973: AAS, v. 65 (1973), pp. 357-60. ~SApostolic Constitution, lhdulgentiarum doctrina, 5: AAS, v. 59 (1967), p. 11. ~gSee Jn 1:16. -~0Apostolic Constitution, lndulgentiarum doctrina, 5: AAS, v. 59 (1967), pp. 10-1; and see St. Thomas Aquinas, Summa theologiae, III,q.48,a.2 adl; and q.49,a.l. ZlApostolic constitution, lndulgentiarum doctrina, 4: AAS, v. 59 (1967), p. 9. '-'Zlbid., 8: AAS, v. 59 (1967), p. 16. '-':~See Paul VI, Letter to Father 'Constantine Koser on the 750th Anniversary o] the Portiuncula Indulgence, dated July 14, 1966: AAS, v. 58 (1966), pp. 631-4. z4See the Apostolic Constitution, lndulgentiarum doctrina, 8: AAS, v. 59 (1967), p. 17. 998 / Review Jor Religious, Volume 33, 1974/5 (1) If they undertake a sacred pilgrimage to one of the patriarchal basilicas (the basilica of St. Peter's in the Vatican,,St. Paul's Outside-the- Walls, ttie Lateran Archbasilica of the Most Holy Savior, or St. Mary Major), or to some other church or place of the city of Rome designated by the competent authority, and devoutly take part in a liturgical celebration there, especially the Sacrifice of the Mass, or some exercise of piety (e.g., the way bf the cross, the rosary); (2) If they visit, in a group or individually, one of the four patri-archal basilicas and spend some time there in devout recollection concluding with the Our Father, the profession of faith in. any approved form, and a prayer to the Blessed Virgin Mary; (3) If, being prevented by illness or some other grave reason from going on a pilgrimage to Rome, they unite themselves spiritually with this pilgrim-age and offer their prayers and sufferings to God; (4) If, being prevented while in Rome. by illness or some other grave reason from taking part in a liturgical celebration or exercise of piety or visit made by their group (ecclesial family or social, as mentioned in 1 and 2 above), they unite themselves spiritually with the group and offer their prayers and suffering to God. During the Holy Year, moreover, the other concessions of indulgences remain in force, with the proviso as before that a plenary indulgence can be gained only once a day;~'' however, all indulgences can always be applied tb the dead in modo suffragii."-''~ For the same reasons, namely, in order that the faithful be provided with ¯ every possible aid to salvation, and to help priests, especially confessors, we proclaim that confessors taking part "in the jubilee pilgrimage may use the faculties they have been given in their own dioceses by the legitimate au-thority,~ so that both on the journey and in Rome they may hear the con-fessions of the faithful accompanying them on the pilgrimage, and also the confessions ot~ others who, together with the members of their own group, may approach them. The right of the penitentiaries of the patriarchal basilicas regarding the confessionals reserved to them is maintained,'-'~ and special faculties will be granted by the Sacred Apostolic Penitentiary to the penitentiaries. IV We stated above that the following two principal purposes have been established for the Holy Year: spiritual renewal in Christ and reconciliation with God, and we have said that these aims concern not only the interior '-',~See Enchiridion indulgentiarum, norma 24, para. 1. ~Ibid. norma 4. ~zSee Paul VI's motu proprio, Pastorale munus, I, 14: AAS, v. 56 (1964), p. 8. "-SSee First Synod o] Rome, 1960, art. 63. Papal Bull Proclaiming the Holy Year / 999 life of each individual but the whole Church, and also, .in a certain sense, the whole of human society. For this reason we earnestly exhort all con-cerned to consider these proposals, to undertake initiativ,es and to coordinate programs so that during the Holy Year real progress may be made in the renewal of the Church and also in the pursuit of certain goals very dear to us, in accordance with the farsighted spirit of the Second Vatican Ecu-menical Council. Repentance, the purification of the heart, and conversion to God must consequently bring about an increase in the apostolic activities of the Church. During the Holy Year, therefore, generous efforts must be made to further evangelization, which is certainly the first of all the activities to be promoted. For the pilgrim Church "has been divinely sent to all nations that she might be 'the universal sacrament of salvation' "'-'~' and she "is by her very nature mis.sionary,' . and in the course of her history is renewed to the extent that she shows herself ready to accept and to deepen through faith the gospel of Jesus Christ the Son of God, and to proclaim His saving message to men by word and the witness of her life. The coming assembly of the Synod of Bishops does not have a merely extrinsic and fortuitous connection with the Holy Year.-On the contrary, as we have already stated, "a zealous effort must be made to coordinate and closely link both these ecclesial events.'':~ In this regard the Synod will pro-pose directives and suggestions for the reflection of pastors gathered about the supreme pontiff, so that they may carefully consider in the light of faith "the evangelization of the modern world," taking into account, in the light of the charity of Christ, the wishes of the whole Church and the more urgent needs of our time. Therefore devout attention to the word of God together with catechetical instruction given to the faithful of every state and of all ages must lead Christians to purify their way of life and to a higher knowledge of faith; it must dispel doubts and stimulate the negligent to joyfully activate in their lives the gospel message; it must impel everyone towards a conscious and fruitful sharing in the sacraments; it must encourage communities and indi-viduals to give witness to the faith by the uprightness and strength .of their lives, so that the world may see the reason for the hope that is in us.:"-' Now ten years after the SecQnd Vatican Council began, the great and salutary work of renewal in the fields of the pastoral ministry, the practice of penance, and the sacred liturgy, we consider it altogether fitting that this z~Vatican Council II, Ad gentes divinitus (Decree on the Missionary Activity o] the Church), I: AAS, v. 58 (1966), p. 947. :"qbid., 2: AAS, v. 58 (1966), p. 948. :;~"Discourse to the General Secretariat of the Synod of Bishops," Osservatore romano, April 6, 1974, p. 4. :~See 1 Pt 3:15. 1000 / Review jor Religious, Volume 33, 1974/5 work should be reviewed and furthered. If what the Church has clearly approved is kept in mind, it will be possible to recognize the valid and legitimate elements to be found in the many and varied experiments that have been carried out everywhere. Similarly, these same elements can, by a more earnest effort, be put into practice in accordance with the norms and principles suggested by pastoral prudence and a sense of true piety. The presence of large numbers of pilgrims, both pastors and people, from Christian communities throughout the world, brought together in Rome by a fraternal desire to gain the true benefits of the grace and love of Christ, will undoubtedly afford excellent opportunities for putting forward, comparing, and evaluating studies and viewpoints of various kinds. This will most cer-tainly bc the case if congresscs and meetings are held at different levels in the ecclesial community and by varied groups of experts, and provided that prayer and a ready willingness to carry out the apostolate are joined together. At this point we wish to draw particular attention to the need to find a just and proper balance between the differing demands of the pastoral min-istry today, a balance similar to that which has been admirably achieved in the sacrcd liturgy. We refer to the balance between tradition and renewal, b~twccn the necegsarily religious nature of the Christian apostolate and its effectivencss as a force in all fields of social living, between free and spon-taneous activity--which some are accustomed to call charismatic--in this a.postolate and fidelity to laws based on the commands of Christ and of the pastors of the Church. For these laws, laid down by the Church and con-tinually brought up to date, make allowance for individual experiments within the Christian community, in such a way that they are a help in build-ing up the body of Christ, which is the Church, and not a hindranceY:' We wish likewise to draw attention to the ever increasing need to pro-mote the kind of apostolate which, without damaging the Church's necessary and traditional institutions, namely dioceses and parishes, takes special account of particular local circumstances and categories of people. Such an apostolate must ensure that the leaven of the gospel permeates those forms of modern social living which often differ from traditional forms of ecclesial life and seem foreign to the communities "in which the faithful gather to-gether and are linked" in prayer, faith, and charity. The forms we are thinking of are principally those of workers, members of the academic world, and young people. It will also be necessary to examine carefully the methods of teaching religion and of preaching the sacred word of God, to insure that they meet the needs of our time. This mt~st be done with the aim of finding effective methods. Special care must be taken to insure that the media of social com-munications promote the human and Christian progress both of individuals and of communities. :~.aSee Rm 15:2; 1 Cor. 14:3; Eph. 4:12. Papal Bull Proclaiming the Holy Year / 1001 These are questions of the greatest seriousness and importance. We must face up to them and with humble prayer seek the grace of the Holy Year in order to solve them. V As is well known, i~ recent years one of the Church's most pressing con-cerns has been to disseminate everywhere a message of charity, of social awareness, and of peace, and to promote, as far as she can, works of justice and solidarity among all men, whether individuals, social groups, or peoples. We earnestly desire, therefore, that the Holy Year, through the works of charity which it suggests to the faithful and which it asks of them, should be an opportune time for strengthening and supporting the moral conscious-ness of all the faithful and of that wider community of all men which the message of the Church can reach if an earnest effort is made. The ancient origins of the jubilee as seen in the laws and institutions of Israel clearly show that this social dimension is part of its very nature. In fact, as we read in the Book of Leviticus,:" the jubilee year, precisely be-cause it was dedicated in a special way to God, involved a new ordering of all things that were recognized as belonging to God: the .land, which was al-lowed to lie fallow and was given back to its former owners; economic goods, insofar as debts were remitted; and, above all, man, whose dignity and free-dom were reaffirmed in a special way by the emancipation of slaves. The year of God, then, was also the year of man, the year of the earth, the year of the poor, and upon this view of the whole of human reality there shone a new light which emanated from the clear recognition of the supreme dominion of God over the whole of creation. In today's world also the problems which most disturb and torment mankind--economic and social questions, the question of ecology and sources of energy, and above all that of the liberation of the oppressed and the uplifting of all men to a new dignity of life-~can have light cast on them by the message of the Holy Year. We wish, however, to invite all the sons and daughters of the Church, and especially the pilgrims coming to Rome, to undertake certain definite tasks which, as successor of Peter and head of that church "which presides over the universal gathering of charity,'':~' we now publicly propose and com-mend to all. We refer to the carrying out of works of faith and charity for the benefit of our needy brethren in Rome and in other chu'rches of the world. These works will not necessarily be grandiose ones, although such are.in no way to be excluded. In many cases what are today called "micro-realizations" will be sufficient, corresponding as they do to the gospel spirit of charity. In this field the Church, in view of the modest resources at her :~"Lv 25: 8ff. :~r'See St. Ignatius of Antioch, Epistle to the Romans, salutation: Funk, v. 1, p. 252. 1002 / Review jot Religious, Volume .33, 1974/5 disposal, will perhaps have to limit herself more and more to giving men nothing more than the widow's mite.:"~ But she knows and teaches that the good which counts most is that which, in humble and very often unknown ways, manages to provide help where there is a small need and to heal small wounds--things which often find no place in large projects of social reform. Nevertheless, the Church feels that it is necessary to give encourage-ment also to these larger programs for promoting justice and the progress of peoples. She renews her call to all those who have the power and the duty to build up in the world a more perfect order of social and human relations, urging them not to give up because of the difficulties of the present times and not to be won over by selfish interests. Once more we make a particularly strong appeal on behalf of developing countries and of people still afflicted by hunger and by war. Let special attention be given to the many needs which oppress man today, to the finding of employment by which men can provide for the needs of life, to housing which so many lack, to schools which need much assistance, to social and medical aid, and to the develop-ment and safeguarding of decent public moral standards. We should like also to express the humble and sincere desire that in this present Holy Year, too, in accordance with the tradition of previous jubilees, the proper authorities of the different nations should consider the possibility of wisely granting an amnesty to prisoners, as a witness of clemency and equity, especially to those who have given sufficient proof of moral and civic rehabilitation, or who may have been caught up in political and social upheavals too immense for them to be held fully responsible. We express in anticipation our gratitude ~ind invoke the Lord's abundant blessings on all those who will strive to insure that this message of charity, of social awareness, and of freedom, which the Church addresses to all men in the lively hope that she may be understood and listened to, is ac-cepted and translated into reality in the political and social order. In express-ing this hope we are conscious of following a wonderful tradition which began with the law of Israel and found its fullest expression in our Lord Jesus Christ who, from the very beginning Of His ministry, presented Him-self as the fulfillment of the ancient promises and figures connected with the jubilee year: "The spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to free those who are oppressed, to proclaim the acceptable year of the Lord.'':~: Vl If there is one spiritual advantage which we especially desire from the :";See Lk 21:2; Mk 12:42. ZrLk 4:18-9. Papal Bull Proclabning the Holy Year / 1003 celebration of the Holy Year, .it is an increase in the number of those who devote their lives to serving the Church, especially priests and religious. For in order that the paths of grace and the means of salvation which the Holy Year indicates and offers to all the faithful may be properly explained and made available, there will always be a need for those sacred ministers and witnesses of Christ's gospel who by completely following the Lord show their fellowmen, namely the men of this and subsequent ages, the way of penance and of holiness. Thus, the voice of God must be listened to diligently. He never ceases to stir up and invite chosen individuals to dedicate themselves generously to the .service of the Church and the whole human race by the exercise of the priestly ministry and by the faithful witness of the religious life. Some will be called by God to offer themselves to Him through obedience and sacred celibacy and as priests of Christ to teach and sanctify and lead the faithful wherever they may be. Others, men and women of various ages and conditions, will be attracted to the religious life, so that by fulfilling their baptismal promises through a higher way of life they may fully live in the spirit and truly benefit the Church and society. We desire strongly that the multitude of these especially dear members of the Church may increase and flourish more and more, so that through their priesthood and t~e~activity of their religious life they may bear the joyful message of Christ to the ends of the earth and all give glory to the heavenly Father. VII Finally, we wish to proclaim and preach that the reconciliation of Chris-tians is one of the principal aims of the Holy Year. For, before all men can be brought together and restored to the grace of God our Father, com-munion must be reestablished between those who by faith have acknowl-edged and accepted Jesus Christ as the Lord of Mercy who sets men i~ree and unites them in the spirit of love and truth. For this reason the jubilee year, which the Catholic Church has accepted as part of her own custom and tradition, can serve as a most opportune period for spiritual renewal and for the promotion of Christian unity. We would, moreover, point out that the Second Vatican Council has taught that every effort and undertaking directed toward the reconciliation of Christians and all true ecumenism must necessarily start from an inner conversion of the heart, since the desire for Christian communion springs and grows from spiritual renewal, self-denial, the full exercise of charity, and fidelity to revealed truth?~ It is here that there is to be found the full and proper realization of the whole ecumenical movement to which the Catholic Church adheres as far as she is able, and through which Churches and communities not yet fully .~sSee Unitatis redintegratio (Decree on Ecumenism), 7: AAS, v. 57 (1965), p. 97. 1004 / Review [or Religious, Volume 33, 1974/5 in communion with the Apostolic See seek and desire the perfect unity willed by Christ. It is in fact the task and duty of the whole Church to reestablish this unity in full ecclesial communion.:'~' The year of grace, in this sense, provides an opportunity for doing special penance for the divisions which exist among Christians; it offers an occasion for renewal in the sense of a heightened experience of holiness of life in Christ; it allows progi'ess toward that hoped for reconciliation by intensified dialogue and concrete Christian collaboration in the salvation of the world: "that they also may be one in us, so that the world may believe.'''~ We have expressed once more our intentions and our desires concerning the celebration of the Holy Year in this city of Rome. Now we invite our brothers in the episcopate and all the pastors and faithful of the churches throughout .the world, of those churches also which are not in full communion with the Roman Church, and indeed all who believe in God, to participate at least spiritually in this feast of grace and redemption, in which Christ offers Himself as the teacher of life. Together with the pastors and faithful on pilgrimage to the tombs of the Apostles and the early martyrs, we desire to profess faith in God the almighty and merciful Father and in Jesus Christ our Redeemer. For our part we would hope that all who come to Rome to see Peter'1 may through us experience in the Holy Year the truth of the words of St. Leo the Great: "For in the whole church Peter repeats each day, 'You are Christ the Son of the living God,' and every tongue which confesses the Lord is inspired by the teaching of this voice.'"': We would wish also that through our ministry and that of our brother priests a huge multitude of faithful may come to the sources of salvation.":' May the holy door which we shall open on the night of Christmas Eve be a sure sign of this new approach to Christ who alone is the way"" and the door.4'~ It will be a sure sign too of the paternal affection with which, filled with love and desiring peace, we open our heart to all. We implore the Blessed Virgin Mary, the holy Mother of the Redeemer and of the Church, Mother of grace and of mercy, collaborator of reconcili-ation and shining example of the new life, to ask her Son to grant to all our brethren and sons and daughters the grace of this Holy Year, to renew and preserve them. To her hands and to her maternal heart we commend the beginning, the development, and the conclusion of this most important matter. 3Olbid., 5: AAS, v. 57 (1965), p. 96. 4°Jn 17:21. 41See Gal 1 : 18. 4"-Sermon 3: PL 54, 146. ¯ ~:~See Is 12:3. ¯ ~4See Jn 14:6. t~See Jn 10:7,9. Papal Bull Proclaiming the Holy Year / 1005 We wish this our letter to take full and immediate effect in such a manner that. whatsoever has been laid down and decreed in it be religiously ob-served by all concerned and come into force, all things to the contrary not-withstanding. If anyone knowingly or unknowingly shall act other than in accordance with what we have laid down, we order that such action be con-sidered altogether null and void. Given in Rome, at St. Peter's, on the 23rd day of May, the solemnity of the Ascension of the Lord, in the year 1974, the 1 lth of our pontificate. 1, Paul, Bishop of the Catholic Church The American Religious, Evangelizer at Home Peter J. Henriot, S.J. The following is the text of the address that Father Henriot delivered to the 17th Annual Assembly of the Conference of Major Superiors of Men held in Chicago June 16-20, 1974. Father Henriot is a staff associate of the Center of Concern; 3700 13th Street, N.E.; Washington, D. C. 20017. In a recent article in America magazine, Father Hubert Horan, a White Father who spent several years as a missionary in Tanzania, questioned whether the topic of the upcoming Synod, "evangelization," was a "cop-out," a retreat from more potentially controversial questions. Given his own mis-sionary understanding of "evangelization," he felt that it certainly was not an insignificant topic, but one which would be rich and fruitful in increasing our understandings and actions as Church in the world today. But Father Horan did admit that the term is a "slippery one," open to ever wider and wider interpretations. In a sense, we might say that evangelization, like charity, "covers a multitude of sins." Thus in countless discussions preceed-ing, during, and after the Synod this fall, discussions such as we are in-volved in these days here in Chicago, this topic will be explored, broadened and narrowed, and, hopefully, appropriated in our own individual lives and in the lives of our communities. This morning, in addressing the topic, "The American Religious, Evan-gelizers at Home," I will not be offering you any neat and compact new definition of evangelization. I know that you all recognize the difficulty-- the folly---of attempting that, since we are all grappling with what this term means. I do not apologize, therefore, for using the meaning which the official pre-Synod document has adopted for the sake of clarity, namely, "the activity whereby the Church proclaims the gospel so that the faith may be aroused, may unfold, and may grow." The American Religious, Evangelizer at Home / 1007 Evangelization and Action for Justice How the A~erican religious is called upon today, to take part in this task of evangelization is a question critical to our vocation of service in the Church. I would like to narrow our focus of attention during this day to one aspect or dimension of the task of evangelization, an aspect which was defined and delineated at the last Synod in 1971. This aspect ,is found in a sentence which I must adroit I have probably overused by quoting it inces-santly, "in season and out of season." The sentence is from the Synod's statement, Justice in the World: Action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel, or, in other words, of the Church's mission for the redemption of the human race and its liberation from every oppressive situation. The preaching of the gospel--the task of evangelization--includes as a "con-stitutive dimension" the task of "action for justice," the commitment to trans-form a world where increasingly we hear, again in the words of the Synod, "the cry of those who suffer violence and are oppressed by unjust systems and structures." I want to share with you this morning my own understanding of why [l~is "action for justice" is constitutive to the task of evangelization, and why it is worth reflecti~ng on, praying over, and resolvihg about in our focus on the "American Religious, Evangelizer at Home." But let me firs[ make one thing perfectly clear, to borrow a phrase. My emphasis here is not upon "social action," the "social apostolate," or similar segmental aspects of religious life. My emphasis is upon a characteristic, a modality, of religious life which must--if religious life is to be evangelical--be c6nstitutive of its existence and practice~ in our Church and our world today. The Global Scene Our discussion has to be placed in context, and not carried on in a vacuum. "]'he context is our modern world, where, again citing the words of the 1971 Synod, "social structures place obiective obstacles in the way of conversion of hearts, or even of the realization of the ideal of charity." Less than two weeks ago I participated in a conference of over one hundred major religious leaders from Protestant, Catholic, and Jewish groups in the United States, called to discuss and plan the response of churches and synagogues to the current crisis in .global justice. During three days we heard factual analyses of the world situation from diverse figures such as Robert McNamara, President of the World Bank, and Neville Kanakaratne, Ambassador to the United States from Sri Lanka (Ceylon) and a leading Third World spokesperson. We heard theological analyses of'Why religious people should respond, from people such as Archbishop Marcos McGrath of Panama, and Rabbi Marc Tannenbaum, of the American Jewish Com- 1008 / Review [or Religious, Volume 33, 1974/5 mittee--who both spoke of liberation from oppression as being central to the message of God's dealing with His people. And the participants planned and committed themselves to strategies for change: through the political system, in lifestyle, in education, in investment policies, and so forth. Finally, the conference received a ringing "statement of conscience," which spoke of the need for a profound conversion, in values, interests, and loyal-ties, in policies, institutions, and patterns of behavior, if any effective steps were.to be taken toward meeting the crisis of global justice. I would like to read one of the opening paragraphs of that statement to you, because I believe that it puts a context to some of the things we will be discussing~ The conference said: As Americans we have come to realize how many of our national policies, of our institutional structures of production, marketing and defense, and of our current personal patterns of conduct and consumption, are all inextricably linked to the ongoing av, d explosive global catastrophe of famine, hunger and malnutritior~; which continues to claim millions of lives every year in various parts of the world. Things are not getting better. The rich are getting richer, the poor poorer. Many millions will die this year from starvation. Hundreds of millions of children will be so undernourished that, if they survive at all, their physical and mental development will be seriously retarded. This is our world. The conference was able to say those things because it had put before it a description of a world marked by the twin horrors of hunger and repression. With the price of grain tripled in the past few months and the present world food reserves down to 27 days, the lowest since World War Two, the spectre of famine is a daily reality to millions of people in Africa and the Indian sub-continent. World-wide inflation, heightened through the quadrupling of the price of oil in the past year, means that the increasingly scarce resources of our finite world are getting even scarcer. And the world's population, now approaching 4 billion, will double in the next 35 years--except for the intervention of war and/or famine. Such deadly intervention is, of course, a real possibility. In a globe increasingly small, increasingly finite, and increasingly in-terdependent, two-thirds of the people of the world live in conditions of des-titution and degradation, while one-third enjoy the rich blessings created for all humankind. It is a literal re-enactment of the Dives and Lazarus story. Justice Needs at Home But in setting the context here, even so cursory a reference to the global scene should not distract us from the problems of social justice here at home. Those of you who live and work in major urban areas know that our cities, though outwardly quiet in the past few years, continue to see unrest, amidst conditions of unemployment, poor housing, and poor educa-tional systems. Our political system--as we approach the celebration in song and dance of our Bicentennial--seems paralyzed, locally as well as The American Religious, Evangelizer at Home / 1009 nationally, to deal with issues such as prison reform, tax reform, medical care, and so forth. One out of six Americans lives below a poverty line of what is required for basic health and well-being; the unemployment rate rose again last month to around 51/2%, with the rate of non-whites twice as high; inflation con-tinues to eat away the savings of the elderly and those on fixed incomes; while' life expectancy for the'average American is now around 71 years, for the non-white it is ten years less; and the U.S. infant mortality rate is one of the highest of any major industrialized nation in the world. Ten million Americans go to bed hungry every night in our land of diet cola and weight-reducing programs. Structural and Systemic Approaches This picture of social injustice--globally and nationally--is nothing new to you, I am sure. What might be new to you is the emphasis I want to give to the structural, systemic nature of the problems. We are not talking about isolated instances of poverty and injustice, but of the socio-economic-polit-ical structures, institutions~ and processes which create and perpetuate these problems. We need to move, as Gustavo Gutierrez suggests, from an "anec-doctal" approach to social problems to an "analytical" approach. Not stories about cases of injustice, but systemic analysis of why the injustices exist: only this will help us to experien~:e that call to profound conversion I spoke of earlier. This structural approach to injustice is central to the understanding of evangelization we are addressing here. It is central to the q971 Synod's discussion of "the systematic barriers and vicious circles" which hinder true justice. It is central to an appreciation of the strongest statement made by the Synod, when the Bishops described the present-day situation of the world as "marked by the grave sin of injustice." For the structural social injustice in our world and our nation is nothing less than sin, social sin. Social Sin and Evangelization Herein 'lies the reason why "action for justice" and transformation of the structures of injustice is constitutive to the preaching of the Gospel, to the task of evangelization. It is a continuation of the saving work of Jesus, who frees us from the bondage of sin: "For Gods~ loved the world that he gave his only son, so that everyone who believes in him may not be lost, but may have eternal life. For God sent his son into the world not to condemn the world but so that through him the world might be saved" (Jn 3:16-8). We Christians talk about sin only because we can talk of redemption, of grace. St. Paul tells us: "Where sin abounded, grace has abounded all the more" (Rm 5:20). And so as we speak of social sin, we also speak of social grace, God's revealing goodness and love in the social structures, institutions, and processes which we have created down through history. 1010 / Review /or Religious, Volume 33, 1974/5 It is precisely to fight against social sin, and to cooperate with social grace, that we Christians engage in "action for justice," that is, commit our-seives to the cause of social justice. Such action is not peripheral to the task of evangelization but is integral, constitutive. The 1971 Synod summarized this by saying: The mission of the preaching of the Gospel dictates at the present time that we should dedicate ourselves to the liberation of man even in his present ex-istence in ~this world. For unless the Christian message of love and justice shows its effectiveness through action in the cause of justice in the world, it will only with difficulty gain credibility with the men of our times. Thus the American religious evangelizer is, in a very true and genuine sense, the socially just religious, the socially just community. Note again that I am not speaking of social justice as an "apostolate" or as "work" or "projects." Social justice is a way o[ li[e which is integral to the.religious re-sponse to the call of the gospel. As integral to the gospel, it is something which cuts across all aspects of the evangelical life which we profess. It is living out of values which are counter to the values embodied in oppressive structures; it is a simplicity which says no to the conspicuous consumption which wastes the world's finite resources; it is a sharing which says no to the hoarding of the affluent in a world of so much poverty; it is a reaching out which says no to the dominance of entrenched power over the weak; it is a hope which says yes, there is a possibility of social change for a more just world. Action for social justice, then, is evangelization, a preaching of the good news to the poor, because our fundamental religious option is on the side of the poor, the powerless, the oppressed. We can do no less, reminded as we are by Mary's Magnificat of the fundamental option of God who has "pulled down princes from their thrones and exalted th.e lowly; the hungry he has filled with good things, and the rich sent away empty" (Lk 1:53-4). Concrete Implications Against this background of an understanding of the American religious evangelizer as the just religious, the just community, I would like to discuss some concrete implications which I see coming from this structural approach. I believe that they are only further extensions of what Father Paul Boyle wrote in his letter in the spring of 1972, urging CMSM members to be "witnessing and educating to social justice," and of what your own 1972 CMSM Assembly affirmed in the several resolutions you passed on the topic of social justice. For the sake of our exploration here this morning, I will speak in terms of the traditional aspects of evangelization, word, witness, and work. The word refers to the vision we religious have and relates particularly to the topic of formation; witness refers to our credibility, and relates to our life The American Religious, Evangelizer at Home / 1011 style; and work refers to the corporate thrust of the 9ommunity, and relates here specifically to the question of leadership. 1. Formation It has become increasingly accepted--theologically, philosophically, sociologically--that it is only possible to speak of the reality of a human person today by taking into full account the three dimensions of human existence: the individual, the interpersonal, and the public. These are not three separate and distinct dimensions so much as three moments in our perception of a single reality. The individual dimension is the realm of the private, the intimate. The person is an individual in as much as he/she is unique. The interpersonal dimension, on the other hand, is constituted in those relationships by which one individual deals with another in either, the limited sense of an 1-Thou encounter or in an extended sense of ordinary" societal dealings, The public dimension, however, includes the projections of individual and interpersonal existence into the institutions, structures, and processes of society. The person is organically one with these projec-tions. The identity of a human person is inadequately situated outside this triadic framework, this consideration of all three dimensions simultaneously. For this reason, the formation process of the American religious evangelizer must take account of the public dimension, the area of a person's involve-ment in and interaction with social structures, processes, and institutions. This formation--and I include the preparation of the novice, the training appropriate to brothers or. priests, the on-going "continuing education" programs for everyone in the community--should take account of the peculiar situation of the religious in the United States and the Roman Catholic Church of this last quarter of the twentieth century. Let me briefly suggest three points to be taken note of in this formation. "Spiritual Renewal and Social Justice Action First, there is great need today for an integration ,of the so-called "spiri-tual renewal" movement with the movement for greater social justice. We are experiencing in the Church today th6 movement of the Holy Spirit, renewing us through a heightened attention to prayer and faith, a growing acceptance of shared prayer, directed 'retreats, discernment workshops, spiritual direction, and the increasing activity, of charismatic, Pentecostal groups. Last year's annual CMSM Assembly was especially devoted to "building the faith community?' But I think that we are all aware that a danger lies in the possibility of a "turning inward," a false "spiritualism." Thus there is the potential case of someone becoming involved in these spiritual activities, spi,ritual ministries, as an escape from involvement with the evangelical task of changing unjust social structures. This might be understandabl~, given some of the flurry of "social action" during the 1960's, 1012 / Review [or Religious, Volume 33, 1974/5 and also the intensity of challenge in the authentic struggle for social reform. But we religious would surely fail in our responsibility to our Church and our world if we did not make every effort to integrate the two great dy-namisms moving around us today, the call for more active°social justice and the drive for more deeply renewed interiority. Social Determinisms Second, we have to attend in formation to the power of the "social determinisms" which affect all of us American religious. These determinisms are part of our culture and infringe upon the full exercise of our freedom. They provide the context, the milieu, within which choices are made. I will mention three of them which my colleagues at the Center of Concern have in recent months been analyzing--the implications of which I believe you ¯ °will all realize. (a) "Cultural addictions"--those patterns, habits, styles of life which we become acculturated, socialized, to from birth. Though frequently lived out inadvertently, these cultural addictions have a powerful influence over our choices, for example, in the matter of life style in this affluent, consumption-oriented nation. (b) "'Mindsets"--those perceptual frameworks, paradigms, which guide our thinking, our viewing of reality. For example, we Americans tend to be highly mechanical, pragmatic, problem-solving, "can-do,'" in perception. (c) "Class bias"--those socio-economic-political expectations and ideologies which influence our patterns of speech, behavior, judgment. Since the majority of religious come from the middle-class and few, I suspect (though I am open to correction on this), from the working class, we have a class orientation which provides us with specific sets of norms, values, and attitudes. These social determinisms operate in us all. Think for a moment of examples in different members of your community, and in yourself. They must be recognized and critically examined if we American religious are. ever to raise questions, for instance, about the global social justice implica-tions of the American way of life, of being Number One, of the spirit of competition, and so forth. Need for Sociological and Theological Analysis Finally, we need to foster in all stages of formation, for young and old alike, a deepening insight into both the sociological analysis of the struc-tures of injustice and the theological analysis of the imperatives of justice. How knowledgeable are the members of our community, for example, about the facts of world population; about the institutions of global trade such as tariffs, multi-national corporations, and monetary arrangements; about the relationship of the current food crisis to the energy crisis through the link of the fertilizer shortage? How aware are we religious about the structures of injustice in our own country--inequitable tax systems, the policy of "red- The American Religious, Evangelizer at Home / 1013 lining" on housing mortgages, zoning policies, cost of medical care for the elderly, the farm worker problem? And how conversant are we about the Church's social consciousness as articulated through the great documents of "~Rerum novarum, Quadragesimo anno, the Christmas messages of Pius XI1, Mater et Magistra, Pacem in terris, Gaudium et spes, Octagesima adveniens, Justice in the World? What do we know of the theology of liberation, and other expressions of social theology? My several questions, of course, may simply be unfair. I am not saying that all religious need to be social scientists or social theologians. But the questions do point to the continual need to update ourselves in the reality of the world we live in--a need which can be met only through organized efforts in formation. And our updating must include not only study but also experience, the real praxis of which Paulo Freire speaks. Only then can we religious hope to be about the task of evangelization. 2. Life Style In one of several disturbing passages in the 1971 Synod's statement Justice in the World, the bishops addressed the issue of the credibility of the Church regarding its message of social justice. Its credibility, the document said, was affected by its own mode of acting, and in the possessions and life style found in the church. Two passages are particularly relevant. In speak-ing of temporal possessions, the Synod argued that the evangelical witness the Church is obliged to give should never become ambiguous because of privilege, power, and wealth--the gospel must be proclaimed to the poor. "If instead the Church appears to be among the rich and the powerful of this world, its credibility is diminished." Again, the Synod suggests an examina-tion of conscience regarding life style, wherein we ask ourselves "whether our life style exemplifies that sparingness in regard to consumption which we preach to others as necessary in order that so many millions of hungry people throughout the world may be fed." Now I know that we religious have all been engaged at great length in discussions about the meaning of our vow of poverty today. I.know that we all cringe when we hear remarks like that of Bishop Sheen--and I usually don't quote Bishop Sheen in my talks--to the effect that "There are millions of people who would be only tOO glad to take a vow of poverty." Yes, would that the poor of the world had such a luxury to embrace religious poverty! Changes in Religious Poverty But I really think that the terms of the discussion and debate over religious poverty have changed in recent years. While still recognizing the ascetical and spiritual value of the vow of poverty--linking it to the kenosis of the Lord Jesus--we are beginning to appreciate its social value, I might 1014 / Review for Religious, Volume 33, 1974/5 even says its political value. This appreciation is contained in the 1971 Synod's on "sparing and sharing" as a way to meet the challenge of global justice. It is found in the 1972 resolutions adopted by the annual CMSM Assembly, in which you yourselves pledged a program of action to promote within your communities greater simplicity of life style "to express our solidarity with the poor of the world and our respect for the needs of future generations." It is found in the 1973 Lenten pastoral letter of the Dutch Bishops, who discussed "Prosperity, Responsibility, Frugality," and spoke of the obligation of all Christians who live in an affluent nation to practice a socially-oriented sparingness as a no to even greater and greater con-su~ ption. And it is found recently, to speak of somethi~ng I know personally, in a communication of Father Pedro Arrupe, Superior General of the Society of Jesus, on "Simplicity of Life," in which he urges Jesuits to experi-ence an inner conversion to the poverty of Christ so that we can regain true apostolic credibility--especially with the poor. This would be shown in a simpler and hence freer life style. This communication is part of a con-tinual insistence on the part of Father Arrupe that unless Jesuits come to grips with the problem of their poverty, they have no future. In the socially unjust contemporary world, they deserve no future. This new dimension to an understanding and practice of religious poverty is linked to the realization that poverty and affluence, underdevelopment and oTerdevelopment, are correlatives. In a small, finite, and interdepen-d~ int globe, the extra serving of grain-fed beef on Dives' table means a smaller crumb of bread for Lazarus; the eight-cylinder automobile which guzzles petroleum products in the United States means a higher price for gasoline used to run the little irrigation pump on a small farmer's plot in India. The course of the Green Revolution--production of miracle grains to stave off famine in the developing countries--has in recent months come to a shattering halt because of the global shortage of fertilizer. But heavily-fertilized private lawns, golf courses, and cemeteries in the United States will not turn brown this summer. Freeing Ourselves [rom Affluence How can we American religious witness to an evangelization which really is a preaching of the Good News to the poor? We need to free our-selves from the subtle--and not so subtle--attachments to the affluent ways of our American life style. Today our simplicity of life is menaced, as Father Arrupe says, "not by a single but by a double danger. It is menaced not only by our built-in egoism, but by the consumer society in which we are plunged: a society that provides with such facility almost everything our egoism craves." We really do need freedom. But how free are we? (And I ask myself this question just as hard as I ask you.) Without making an effort to reduce our corporate resources and simplify our life styles, we American religious The American Religious, Evangelizer at Home / 1015 will continue to experience great unfreedom and our ability to be evan-gelizers will be hindered. Again I quote Father Arrupe: If, in a society of economic progress, abundance, and consumerism, we lack the spirit of poverty and the detachment derived from it, we run the risk, more than at any other time in the past, of becoming slaves. Slaves in many different ways: slaves of propaganda, of that high-pressure salesmanship which is the distinguishing mark of a consumer society; slaves of acquisiliveness, the drive to accumulate possessions which begin as luxuries and end up as neces-sities; slaves of snobbery, which limits our apostolic 9.ctivity, whether openly or tacitly, to a privileged social class. Poverty and simplicity of life, on the other hand, by reducing our needs to a minimum, sets us free--free to respond to any and every challenge of the apostolate. Three Points for Consideration Much could be said about promoting a response to that challenge of the apostolate, about promoting a life style which witnesses to the social dimension of evangelization I have been speaking of here. I mention only three brief points. First, because changes toward a simple life style run so counter to prevailing American values of consumption and affluence, there is need for religious communities to institute a positive, community-based and community-supported plan to reduce corporate resources and simplify individual and community life styles. The process does not come through pious wishes but through pragmatic plans. Second, continual community reinforcement and critique is required, to assure that efforts at simpler life styles are undertaken with a maximum of common sense, a minimum of self-righteousness, and a modiciam of good humor. Thirdly, we need a spirit of experiment, of risk, of adventure, in this task. A new citizen's lobby for affecting policy to meet the world hunger crisis, Bread for the World, has recently encouraged Americans to experi-ment with three meatless days a week, in order to curtail our dispropor-tionate consumption of~ meat--the most inefficient source of protein in a protein-short world. If religious communities in the United States were not risky enough to have offered this suggestion earlier, surely we could hope to be risky enough to try out the suggestion now that everyone is talking about it. 3. Leadership In developing the social dimension of the task of evangelization, I have spoken at considerable length of the word aspect of formation, and the witness aspect of life style. I will speak only briefly of the third and last aspect, the work aspect of leadership. Whereas I have had experience with formation programs (my own and others') and have analyzed and experi-mented with simpler life styles, I stand this morning before this august body of religious leaders with considerable hesitancy to speak about leadership. You have the experience--for better or worse!--which I lack. 1016 / Review [or Religious, Volume 33, 1974/5 But voices from below have never been lacking, so I would like to share with you at least two points. These relate to the promotion of the just community which I have called here the American religious evangelizer at home. The first point deals with models of support given by religious superiors for social change for justice, and the second deals with the issues of polarization and reconciliation. Superiors as Models of Support First, in relating to your communities in matters of social justice--in life style, education, spirituality, apostolate, corporate practices, and so forth--you obviously have several avenues of approach open to you. And here I am simply articulating out loud your own experience. You can exhort the group as a whole, calling them to a closer attention to the oppor-tunities and demands of "action for justice." This can be done by letter or conference or personal address to select groups. Or you can single out par-ticular persons and/or communities for a strong world of affirmation and encouragement. These persons or communities may be the "Abrahamic minorities" in your midst (to use the phrase Dom Helder Camara used last year in speaking to the LCWR) who struggle for justice in a tentative, prob-ing way on the fringes of community; or they may simply be those quiet, long-suffering members who hunger and thirst after justice in less noticeable ways. The approach of affirming these religious not only strengthens them in their work but also educates others in your community. Or again, decisions you take which have social justice impact, and ex-planations for these decisions which you share with your community and with the wider public, can be effective works of evangelization. I think of several instances in recent years where superiors have announced the opening of some new apostolate or the closing of some traditional apostolate, and explained their reasons in ways which significantly advanced the cause of social justice. Finally, there is the symbolic action of the superior who publicly speaks out on an issue of social justice, or personally involves him-self in some particular justice struggle. Last year's statement on universal and unconditional amnesty endorsed by many CMSM members, and the pa,rticipation of CMSM members on the picket lines of the Coachella Valley in support of the farmworkers, are two instances which come to mind. A statement this year by the CMSM in support of the Equal Rights Amend-ment would be a powerful contribution to the social justice issue of women's rights in our society. The point I wish to make in citing these various models of leadership action by religious superiors is simply to indicate explicitly the many ways which are open to you. Superiors, Polarization, and Reconciliation My second point touches on something which sometimes follows when The American Religious, Evangelizer at Home / 1017 this leadership in social justice has been exercised, or when the community really does get involved in "action for justice." This is the issue of polariza-tion in religious communities and the task of the religious superior to be a reconciler. The coming celebration of the Holy Year will emphasize the theme of reconciliation; several months ago, Father Paul Boyle wrote to the CMSM membership a letter discussing this topic. In the context of our focus here on the social dimension of evangelization, I have frequently heard it said that issues ofsocial justice sometimes divide religious communities. We American religious are clearly not all Democrats or,Republicans, con-servatives or liberals, capitalists or socialists. While we may agree in the abstract on many social pr.inciples (but then sometimes we do not even do that!), we usually do not find general agreement or consensus on specific, concrete problems and/or their proposed solutions. What is the religious superior to do when faced with division or po-tentially serious polarization. Let me caution against reconciliation. I say that because I am wary of an,effort to reconcile, smooth over, create consen-sus, where serious issues of social justice are at stake. Usually such recon-ciliation results in the more progressive point--which is frequently, but not always, the point of social justice--being 10st in compromise. At least let me suggest that sometimes reconciliation does not mean that two points of view are reconciled to each other, but that one point of view is reconciled to the point of view of the gospel. The superior who "reconciles" members ° of his community to social justice is truly about the work of evangelization. By Way of Conclusion Let me conclude these reflections of the word, witness, and work aspects of the task of evangelization by referring back to a point which Father Walter Farrell made last year in his summary remarks on the closing day of your CMSM Assembly, which had as its theme "The Role of the Major Superior in Fostering the Faith Community." Some of you may recall that Father Farrell commented that when you asa group talked about prayer, even about God's direct action in prayer, you were quite at ease. But the moment that social issues and the social dimensions of Christianity were raised, you became nervous. Now I was not there to notice your nervous-ness, so I will leave the point to your own memory and reflection. What I do hope and pray for this year is that any nervousness we feel will npt keep us from exploring openly and with feeling the topics I have sketched here this morning, the social structural dimension of evangelization, and its impli-cations for formation, life style, and leadership. Rather I would hope our nervousness would only be that of the Apostle Paul, who on one occasion was led to say: "Woe is me if I do not preach the Gospel!" Just as I began my presentation this morning with that Synod statement which I have overused by quoting again and again, I would like to end by quoting a Scripture passage which I have also much overused. But it is a 1011~ / Review ]or Religious, Volume 33, 1974/5 passage which is worth using again and again, especially in the context of the social task of evangelization we are discerning about today. It is from the fourth chapter of Luke: He came to Nazareth, where he had been brought up, and went into the synagogue on the sabbath day as he usually did. He stood up to read, and they handed him the scroll of the prophet Isaiah. Unrolling the scroll he found the place where it is written: The spirit of the Lord has been given to me, for he h~s annointed me. He has sent me to bring the good news to the poor, to proclaim liberty to captives and to the blind new sight, to set the downtrodden free, to proclaim the Lord's year of favor. He then rolled up the scroll, gave it back to the assistant and sat down. And all eyes in the synagogue were fixed on him. Then he began to speak to them, This text is being fulfilled today even as you listen. "This text is being fulfilled today even.as you listen." Really, that is the challenge of the "American Religious, Evangelizer at Home"--to strive mightly to assure that this text of good news for the poor, liberty for the captives, new sight for the blind, freedom for the oppressed, this text is indeed being fulfilled, yes, even today as we listen. A Christian Is a Poor Man Kevin O'Shea, C.Ss.R. Father Kevin O'Shea teaches theology at the Redemptorist College; Pennant Hills; Sydney, Australia. Poverty is the most difficult dimension of religious life at present. It is the point at which the tension is greatest between spirit and institution. Institu-tional poverty is reasonable, moderate, and tolerable; in fact, it is argued if it should rightly be called poverty. Charismatic poverty is anything but reasonable, is beyond moderation, and is nearly intolerable; it takes its spirit from a new reading of the Scriptures and calls poverty by its real name. In this sense, poverty is in all likelihood the greatest ferment in religious life at present. What a renewal of chastity and of obedience have not achieved, may well be done, in alarming proportion, by this renewal of poverty. Para-doxically, it is not among religious alone that the renewal is coming. It is coming from men of the Spirit who are taking the gospel to mean what it says. The position of the Gospels on poverty is strikingly clear. Christ's fol-lowers must leave all, and give it to the poor; they must leave the worl~l, and become poor. It is all or nothing. It is not measured and calculated action. It is a form of divine madness. It is the foolishness Of love. The New Testament suggests three main motivations for such poverty. Povert-y is a Messianic mystery; it is a kenotic reality; and it is an ecclesial communion. Poverty a Messianic Mystery A long Hebrew tradition pictured the Messiah (the Christ) as anointed by God to go among the poor, to be a man of the poor, to join the ranks of the poor, and to bring help and life to the poor. Jesus lived in the strength of this image; He shared the misery of the poor and did all He could to 1019 1020 / Review for Religious, Volume 33, 1974/5 lessen it, and He waited there in it with the poor for God to come, in His own day, and remove it. The poor were the people who had no resources of their own to assure them of a future and a hope. They were the dispossessed, the disappropriated, the displaced people of this world. They were literally the no-hopers, the have-nots, the forgotten people, the little people without a land. And it was to them that the Messiah came, and it was among them that he became one of them. Not because their misery was a good thing, but be-cause it was a good thing to be among them and to share it, remove it, wait in it patiently till God would take away all tears from their eyes. To His disciples who followed Him, the Messiah asked a Messianic life style: the mystery of their incorporation in the ranks of the poor. A Christian, like the Christ, is a poor man. Poverty a Kenotic Reality The New Testament speaks of a disease of the Christian heart called dipsychia. It is a split psychology, a sort of spiritual schizophrenia. The Christian wants to give himself totally to God, yet he feels an attraction to the things that are easy and immediately in front of him. He is torn two ways. He lacks unity and integration as a single person. There is only one cure for this trouble in the New Testament: it is kenosis, the self-emptying of the person to the very roots of his human existence of which Christ gave him the supreme example of His life and death on the cross. It is only in that utter nothingness of kenosis that integrity is possible. There is no other "fulfillment." But this kenosis is not an attitude, a spirit, and a mentality of mortification, as the Greeks might have thought. It is tangible and real: a man leaves all he has, and becomes poor, nothing, empty, dead in the things he has prized. He knows the nakedness of the poor man. It is not poverty of spirit. It is poverty. Poverty and Ecclesial Communion There is a principle in the New Testament that what one gives up to become poor is given over to the poor, so that they are enriched by it. Christ was rich in laying a rightful claim to Sonship of God. Rich though He was in this respect., He became poor for us and did not cling tenaciously to this right for Himself. Thus, through His poverty, we became rich in His very Sonship. In the Jerusalem community, the model and norm of radical following of Christ in the Church, no one kept his own things (ta idia)-- shall we say that no one "did his own thing"---but each one's own things became thereby the things of all (ta koinonia). It is poverty, then, in its genuine realism and in the self-emptying it implies, that constitutes com-munion and community. The Church is a community because it is a Church. of the poor. Its common life is not a sharing of advantages each retains so that one complements the other; it is a giving of one's all to all and for all, so that in the emptiness of all there can be a truly communed life. Christian Is a Poor Man / 1021 Emphases in New Testament Poverty In these three New Testament motiv.es of pove.rty, there is a strong emphasis on a// --- all is given, so that a poor man can be nothing and have nothing. There is no limit to the poverty that. might be embraced. There is no poor man excluded from the reach of the gospel. There is no poor man that the Christian will not help, no poor man that he will not join. Anawim (the poor) is a plural word; and it has no limits of poverty. There is an instinct for the most needy, the most abandoned, the poorest of all. In these motives, too, there is a new kind of consciousness inculcated in the Christian disciple. What he does, effectively, by external action, for the poor, is limited and, in the last count, not very effective; that does not matter: What matters is what happens to him, and to the poor, when he gets among them and joins them. It gives him a compassion, a self-forget-fulness, a tenderness, an ability to care that transfo~:ms him and communi-cates itself to the poor to whom he now belongs. In poverty, he has become an embodiment of love. He has begun to sense the reality of an incarnation. He has begun to learn to live as a "dropout" from the existence he might have clung to. He has gone to the castoffs from society, who will love him even if they know that he was not always one of them and is not so deeply rooted in misery as they ai-e. He has gone away from the comfortable and complacent, who have struck him of[ from their lists. He knows the lone-liness of the missionary among the anawim. In these motives, again, there is an undreamt of realism and a stark simplicity. This poverty is not a philosophical theory; one does not muse that every creature is poor, or that man is a conscious beggar for his given existence from God. Nor is this poverty simply the acceptance of whatever limitations (or "poverty") are in fact in one's life, which for the moment cannot be removed. Nor is it the poverty of someone who equips himself to help others, and then looks around for needy people to help, and has to be content with less than ideal types to begin. In this poverty, one does not work out first the a priori conditions of poverty and then see how to imple-' ment them. There are really poor people before our eyes, and it is their poverty we must share, with them that we must become one in a self-for-getting and serving compassion. The poor are always with us. They are there, and we respond to them in an instinct of love, not in a calculation of reason. The Gospel Poor Man The life style of the gospel poor man is then that of a worker among the battlers for existence, a struggler among the not-yet-assured, a sharer among the insufficiently endowed, humanly as well as spiritually. It is a simple life, frugal, hard-earned, frustrating, substandard, where one is not sure how one is to survive, where one lives with the poor on their terms, and on his own, where one lives well below the ordinary normal comfort one might have as the result of one's talents and energy. The gospel poor man 1022 / Review for Religious, Volume 33, 1974/5 gives his time and his self to the poor, and finds 'his place among them. He can say, "We poor." The inspiration for this way of life is Biblical. We could sum it up in slogan words that resonate anew today in the heart of the Church: words like Messiah, anawim, shalom, shaliah, diakonia, evangelion, eucharistia, the mercy of God. Messianism, Anawim, .Covenant, and Peace There is a real resurgence of Messianism in the Church today, Christians are realizing that they are not Christians unless they fall in love with Jesus as Messiah and adopt his Messianic life style. This means that they must fall in love with the poor of their own time, and adopt their life style, for love of Jesus and the gospel of.the poor. A resurrection theology, over two decades, has divested us of an exaggerated spiritualism' in.our spirituality. A poverty theology, stemming from a new Messiah theology, will divest us of a remain-ing complacency in which we would persuade ourselves, if not others, that we share in the sufferings of the Lord without sharing the lot of His little ones. The anawim are His little ones. Because they are the poor, they are the poor of God. God cannot help it--He must fill emptiness with Himself. He cannot make a covenant except with the poor. It is to those who have neither a future nor a hope that He comes to make flow upon them a river of peace, and to bind Himself to be in person their future and their hope. God laughs at those who would offer Him their goods and their love~ and, as it were, enter a two-way relationship with Him: He loves one way, giving His all to those who have nothing and are nothing. After all, He must have His own way of, as it were, joining the poor, too, musn't He? For, to them, He gives His all. This is wh~t the covenant means, and this is the shalom it brings. Shalom does not mean peace, at least, if peace means a comfortable inner feelin.g of security, and no hostilities without. When God loves the anawim, and sends His Christ to them, He does not--immediately, at least--take away their poverty. They are still the poor, these poor of God. His shalom is not an anaesthetic so that they do not feel it. But it is shalom, and it is a trust and a faith and a certainty that He has not chosen the thi.ngs that are, but the things that are not. It is a willingness to smile, even at death. For resurrec-tion is assured, since the eschaton belongs to the anawim. The simplicity of washing the feet of the poor and of serving them in their deepest human needs is itself a total life style, and those who have heard the Messianic call have no option but to live it. It is not easy to wash a poor man's feet. They are dirty, they smell, and he will probably not thank you, but kick you in the face.You probably won't succeed, but you will know that there is a kind of happiness words can never explain in keeping on .doing it. This is the diakonia of the gospel. A Chr~t~n Is a Poor Man / 1023 o Gospel means good news. To proclaim the gospel means to speak, but much more to be good news to men. Some of my American friends have an unkind expression about a difficult and unattractive, character: They say, "He's bad news." They also say of a genuine and real person, "He's good news." Jesus Himself was this kind of good news to the little ones, to the poor. When He began.His Galilean ministry, he read from the ,scroll of Deutero-Isaiah: "He has, sent me to be good news tothe anawim." When we work in his name, in our apostolate, are we, ourselves, good news to men, to poor men? And do we realize that there is no such thing as a direct apostolate to the rich and the well-established, there is only a mission of Jesus and His disciples to the poor? The others get in to the extent that they, too, leave all and become members of the anawim! , Eucharistia and Mercy Eucharistia--the giving of thanks, the celebrating of life, and saying now in Christ, for the past thanks, for the future yes~ Shall we ever know, the truth of that thanks for the past until we can bless the Providence that has made-us poor men? Shall we ever say a total yes to the future until we can face it without any resources as the pure gift of our Covenanted Resource, the God of the poor? It is only then that we shall know Him in the breaking of the bread of pilgrims, at the table of the poor, and discover in surprise that the Eueharist is the liturgy of the little ones. It is true. God has no love that is not mercy. Mercy is His response, in His heart, to misery. To be among the first clients of His mercy, we must be his anawim. A vocation" to His love is a vocation to our brother, the poor man. Recently, a student of mine at Fordham wrote these words as the conclusion of an assignment on the meaning of the apostolate: Are the people of the Word something sp~'cial, or is it only their words? Will their lives speak to us? The eye and ear ~vorld is all sewn up by the talented admen of Madison Avenue. What is left to us? The heart world. The world where flesh,, speaks to flesh, heart to heart. Do not speak religious themes to me. Speak the Word that is in your heart, your experience of life, enriched, made more than human, by the saving power in it that is believable because you believe it. I do want to be told, not by hearing you but by knowing you. Or is that an issue? I ask you if you understand, and your answer is your life. The Recovery of Messianic Man This poverty of Messianic man we are beginning to see again in our time. It is the challenge of our conscience, this cry of the poor. We can no longer vaguely know that half the world is starving for food, and more than half of it for love, and write off .the situation as bad luck, or permitted by providence, and promise to pray for it and count our own blessings. That is not the Christian life; indeed, it is not human life. The new global village is one parish. Every man is my neighbor, and it is a sin to regard a man as a 1024 / Review ]or Religious, Volume 33, 1974/5 stranger. The Church is beginning to challenge the reasonable moderation and balanced calculation of its stance, before the secular reality of poverty in the world. Some would even speak of the end of a "Constantinian era" and the beginning of a new Mcssianic epoch where the Spirit shall anoint us and send us to the poor. If this is true, it is but a beginning. We have yet a long way to go. When we try to relatc this thinking with the established or recently adopted norms of institutional poverty among religious, the lines do not even meet. Juridic poverty had a place in the history of religious life," but it is not the same as evangelical poverty. Many, of course, in the name of realism, will remind us 'that just as we once spoke of "tending to perfection," an ideal we never reached, so here we must feel obliged only to tend to this perfection of poverty and Messianic life, not to reach it immediately. Yes, but the acid test of the new Christian conscience is that it cannot use this theological formula as an excuse from real and significantly new action. Formulated obligation cannot measure up to a charismatic spirit. Our conscience is telling us that we are suffering from compassion fatigue, that we have enjoyed the protection of our callousness, that we must now .make a new option to be compassionate rather than honorable. Our skin must stretch around the globe, so that if any man hurts, we hurt with him, and do some-thing about it. The Cry of the Poor Pope Paul has taken up this point in his apostolic exhortation to religious (ll tempio massimo, July 2, 1971). "Our contemporaries," he says, "question you with particular insistence about poverty." "You hear rising up, more pressing than ever, the cry of the poor." "Was .it not to respond to their appeal as God's privileged ones that Christ came, even going as far as to identify Himself with them?" It is a "pressing call for a conver-sion of minds and attitudes, especially for you who follow Christ more closely in this earthly condition of self-emptying." It calls for "a conversion of hearts, it is a call to love." What, in practice, will the cry of the poor demand of religious? First, "It must bar you from any compromise with any form of social injustice." Secondly, "It obliges you to awaken consciences to the drama of human misery." Thirdly, "It leads some of you to join the poor in their situation." Fourthly, "It calls many institutes to rededicate some of their works to the poor." Fifthly, "It enjoins on you a use of goods limited to the requirements of your work." Sixthly, "It is necessary that in your daily lives you give external proof of poverty." A Christian is a Poor Man / 1025 Seventhly, "It is not normal to allow yourself everything offered to you." Eighthly, "Earn your own living and help the poor by your work." Ninthly, "You cannot purely and simply conform to your surroundings." Tenthly, "Do not be excessively preoccupied with appearing to be poor." All this is said in conformity with the patterns of obedience and specific apostolate in a given institute. It is a call from the needs of the times and the demands of the gospel. It is a vocation to discover Christ as a poor man. Renewal and Poverly Much energy has gone into the renewal of religious community. Some-times one gets the impression that they are trying to be beautiful resident communities of loving relationships which might then, as an overflow, have something to contribute to the poor. This is heresy. The Church has no mandate to be a resident, domesticated Church. It is essentially missionary, a pilgrim, servant Church of the poor. It is only by living its vocation to poverty among the poor that it can discover the kind of community life Christ intended for it. Likewise, much work has gone into the renewal of authority and obedience in religious life. It will not fully succeed until authority becomes an initiation of new life among the poor, and obedience is a heeding of the cry of the poor. Again, much has been done to make religious life more human, more relational, more interpersonal, more affec-tive. But the tenderness and the gentleness and the caring concern that we so desire, we must learn from our involvement with the poor. It is but an-other work for the meekness of the anawim. Of the poor, it has been said, "Only he who sees the invisible accom-plishes the impossible."~Of the gospel poor man who goes to the poor, we might likewise say, "Only he who loves the unlovable is good news to the little ones." A Penance Service Bonaventure Hinwood, O.F.M. Father Bonaventure Hinwood is a faculty member of The Seminary; 191 Main Street; Waterkloof; Pretoria, South Africa. His penance service given below was originally composed for teaching sisters to be used during Lent 1974. mo 4. 5. B. 6. 7. 1026 Introduction HYMN OPENING PRAYER P(riest): Heavenly Father, who does not wish the death of a sinner but rather that he should turn from his wickedness and live, we beg You to turn the light of Your truth upon our lives and bring us to true repentance in this time of mercy. Make your Holy Spirit active within us this evening to lead us to see our lives as they are in Your sight, and to sensitize our hearts so that we may give a true response of love and sorrow to Your call. This we ask through Jesus Christ, our Mediator with You and the cause of our joy. C(ongregation): Amen. SCRIPTURE READING: John 3:16-21. SERMON HYMN First Sel]-con]rontation SCRIPTURE READING: Matthew 16:24-7. P. My sisters, the most precious thing in the whole world for most of us is ourselves. This is demonstrated by the fact that we will frequently use or abandon almost every other person or thing in order to realiz,e our own image of our self-fulfillment, to achieve our own plans and A Penance Service / 1027 projects, to satisfy our needs and desires. Jesus, however, has come to free us from our self-centeredness. He has come to give us a share in His own capacity to devote and to give oneself wholeheartedly to bringing about God's kingdom, and to love Him and those for whom He died. This can only be done by an unstinting gift of ourselves to Him. Do we really desire to make this gift, and are we really intent upon trying to make this self-offering more complete? A(ssistan0 1: Jesus' great commandment tells us that we should love the Lord our God with our whole heart, our whole soul, our whole mind, and our whole strength, and our fellow men as ourselves. This is a fulltime job. Yet a lot of our valuable time and energy gets wasted irt useless tension, frustration, and self-pity. Why is this? Am I really prepared to let go of my own will, or am I too attached to my own wants, my own plans, my own projects, my own way of doing things, my own rhythm of life? A. 2: Am I truly open to viewpoints other than my own, or is my own way of looking at things always my supreme criterion in life? Do I really try to understand the contrary opinions of others, or am I too busy thinking of ways to defend my own viewpoint even to listen to what others are saying? Am I too confident in my own judg-ment to consult with others or seek their advice? Have I failed to respect other people's greater learning or experience? How often have these attitudes of mine been the cause of misunderstanding with others or tensions in the community? A. 1: Do I try to lighten the burden of those charged with regulating the affairs of the Church, the community, and the school by ready cooperation and obedience, or am I destructively critical and stub-born? Do I accept that they are honestly trying to do theirbest for the common good and for me, or am I suspicious and negative in my attitude towards them? Do I seek first the kingdom of God and the common good, o.r is my own convenience primary? SILENCE FOR REFLECTION PI~AYER FOR FORGIVENESS P. Jesus who instructed us that "If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me" (Mt 16:24): . Have mercy on me a sinner. P. Jesus who calls us to "Shoulder my yoke and learn from Me, for I am gentle and humble of heart, and you will find rest for your souls (Mt 11:29-30): 12. Have mercy on me a sinner. 1028 / Review ]or Religious, Volume 33, 1974/5 11. 12. P. Jesus who warned that "Anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted" (Mt 23: 12): 12. Have mercy on me a sinner. P. Jesus who said by the well of Jacob, "My food is to do the will of the one who sent Me and to complete his work" (Jn 4:34): C. Have mercy on me a sinner. P. Jesus who prayed in Gethsemani, "My Father, if this cup cannot pass by without my drinking it, your will be done" (Mt 26:42) : ¯ . Have mercy on me a sinner. P. Jesus who, although You were the Son of God, "learnt to obey through suffering" (Heb 5:8) : 12. Have mercy on me a sinner. P. Jesus who, having been made perfect, has become for all who obey You the source of eternal salvation (Heb 5:9): C. Have mercy on me a sinner. P. Jesus who has taught us that a man can have no greater love than to lay down his life for his friends (Jn 15:13): 12. Have mercy on me a sinner. Second Self-con]rontation SCRIPTURE READING: John 15:5, 8-12. P. My sisters, the tone of our own lives gives a tone to the environ-ment in which we live, the mental and emotional atmosphere which we create in our own personalities affects the social atmosphere in which those around us have to live. If we, therefore, are negative, cynical, disgruntled, and grumpy people we pollute the atmosphere of those around us with unpleasantness, tension, gloom, and sadness. If, however, we are positive, creative, contented, and cheerful, then we provide for others an atmosphere of brightness and warmth, of enthusiasm, lightness, harmony, and joy. Does our love for others extend as far as building up Christ's joy in ourselves for their sake? -A. 2: It is only in freedom that we can be truly joyful, and Christ has come to set us free from the inordinate and selfish attachment to people, places, activities, and things, which is the cause of much of our sadness. Do I cherish that freedom which a positive and profound living out of my religious vows brings, or are they for me merely nega-tive restraints which produce frustration and discontent? Am I a ful-filled and joyful person because I love in the freedom of my religious vocation, or have I become selfish and finicky? A. 1: In the theme song for the film Brother Son and Sister Moon, Francis complains that he seldom sees and hears the wonders of God's A Penance Service / 1029 13. creatures because he is too "preoccupied with selfish miseries." Am I so busy with my own emotions, particularly negative reactions of suspicion, wounded pride, self-defense, and criticalness that I am un-able to see the beauty, goodness, and virtue of the people and things around me? Am I so busy manipulating and condemning God's creatures, that I do not have time to thank Him and rejoice in them? A. 2: St. Francis said once to a mournful looking brother that the only reason for being sad was because one was in mortal sin, and the only cure for that was to go to confession. Do I really appreciate what an ecstatic thing it is to have been saved by Jesus Christ, to have been made in Him a child of the Father and an heir of God's Kingdom? Am I so busy rejoicing with Mary at the great things God has done for me, that I do not have time to get downhearted and miserable about the other things that may not go the way I want them to? SILENCE FOR REFLECTION PRAYER FOR FORGIVENESS P. Jesus Christ who has told us the good news we read in the passage from St. John so that You may share your joy with us to the full (Jn 17:13): 12. Forgive me my preoccupation with selfish miseries and my lack of joy. P. Jesus, when the wise men heard the prophecy of your birth in Bethlehem and saw the guiding star they rejoiced exceedingly with great joy (Mt 2:10): 12. Forgive me my preoccupation with selfish miseries and my lack of joy. P. Jesus, when You told Zacchaeus that You would stay in his house that day, Zacchaeus welcomed You with joy (Lk 19:6): 12. Forgive me my preoccupation with selfish miseries and my lack of joy. P. At the angel's message about your resurrection, Lord, the women with great joy ran to tell the disciples (Mt 28:8): 12. Forgive me my preoccupation with selfish miseries and my lack of joy. P. Lord who told us that the person who finds the treasure of the kingdom of heaven, in his joy goes and sells all he has to buy it (Mt 13:44): . Forgive me my preoccupation with selfish ~miseries and my lack of joy. Time for Personal Examination and Confession Conclusion 1030 / Review ]or Religious, Volume 33, 1974/5 15. 16. 17. PENANCES (one penance to be chosen by each penitent) a. Make the Stations of the Cross, meditating on the obedience, meek-ness, and humility of Jesus. b. Spend ten minutes thinking of the good points of a superior, fellow religious, or pupil of whom you are often negatively critical, and praying for her. c. Walk around or sit in the garden for ten minutes listening to the birds and insects, and looking at the trees and flowers, clouds or stars, and thank God for His goodness and rejoice in the wonder of His creation. OUR FATHER (recited by all together) P. May almighty God have mercy on you, forgive you your sins, and bring you to everlasting life. C. Amen: P. May the almighty and merciful Lord grant you pardon, absolution, and forgiveness of your sins. 12. Amen. DISMISSAL P. May the. Lord renew you with His energy and joy. May He ac-company you on your way with His presence and make all your works fruitful. May He strengthen you against all that is evil and give you the courage to serve those nearest to you and all men wherever they may be. And may the blessing of God almighty, the Father, the Son, and the Holy Spirit be with you and remain with you always. 12. Amen. 18. HYMN The Formation of Contemplatives in Action Ladislas Orsy, S.J. Ladislas Orsy, S.J., who has written often on the theology of religious life, is a mem-ber of the Department of Canon Law; The Catholic University of America; Washing-ton, D. C. 20017. Contemplatives in action are the salt of the earth; as a gracious gift from God, they have a tang, and they are able to bring some goodness into every-thing they touch. Quite a good description of religious life! No wonder many communities intent on the ideal of being the salt of the earth raise the question: How do we form contemplatives in action? We take their query, but, to make it more manageable, we break it up into three questions. First, who is a contemplative in action? Second, how does one develop into such a person? Third, what structured program can help the development? That is, our reflections revolve around three topics: the person, the process, and the program. While the focus of our attention is on the person, the resulting description will exhibit a somewhat static picture. It cannot be in any other way. But the movement that gives us con-templatives in action must he somehow caught; therefore, the pilgrim's progress must be delineated, as it were,'in its natural state. Then comes the problem of the environment, how external structures contribute to a process that is so deeply internal and personal. Since everybody knows how far-reaching these three questions are and how difficult it is to find any final answer, we are in the happy position of having to respond to only limited expectations. The reflections of a man may be no more than a drop into the ocean, but, for that man, it is certainly pleasant to contemplate the vast dimensions of the ocean even if he cannot add much to it. 1031 1032 / Review for Religious. l/olume 33, .1974/5 The dimensions of the question of the formation of contemplatives in action are indeed vast, and the real answer will not be given by any writer, but existentially by communities who do something about it. After all, for-mation is a practical issue. PART I: TIlE PERSON The beginning of any search should be an inquiry. We have already broken up the big fundamental issue into three more particular ones, and now we focus on the first: Who is a contemplative in action? Two qualities must be present in the person: the capacity to contemplate and the ability to act. Moreover, the two should be blended together; this is what the issue implies. Hence, to put our search on the right paths, there should be an even more particularized sequence of questions. Let us ask therefore: Who is a contemplative person? Who is a person of action? And finally, to see how the two blend together, let us see who is an integrated person. Who Is a Contemplative Person? The term "contemplative" can be used in different senses. At times, it means a hermit, a recluse, or a religious with strict enclosure: then it focuses on the external situation in which a person is found, such as solitude and separation from the world. At times, the term means a person bent on in-tellectual reflection: then it focuses on the internal disposition of a writer, of an artist, of anyone who is of reflective type. The Christian Contemplative In Christian tradition, the word includes a sacred dimension: a con-templative person is the one who experiences in his innermost being a tran-scendent and sacred power that draws him to Christ. All the words in this general description° connote a mystery. To be contemplative, then, is to experience in the depths of our being the intrusion of a power that moves us to a direction that is beyond our horizons. This experience does not enter-tain the senses; they can remain thirsty and hungry. Nor does it satisfy the intelligence; it can remain frustrated and empty. But the experience brings a meaning to our humanity even if not every part of it can appreciate its values. The content of the experience is hard to describe; it is not concep-tual; it is the perception of an internal movement that does not necessarily bring new knowledge nor leave a specific impression on our being. Rather, we become aware of an energy that is given to us from a source that is more powerful than ourselves. It comes from a world that is beyond our ordinary capacity to see or to reach. It comes from a transcendental source. This power that wells up in our being is apprehended as sacred. It is concerned with our ultimate destination. It comes from God; it carries us to God. The discovery of this energy may remind us of the precious pearl of a great value; the merchant who finds it sells all to buy it (see Matt 13:45-6). The Formation o] Contemplatives in Action / 1033 The analogy is partially right. The gift is more precious than any pearl, and to sell all to have it makes good sense. Yet the same gift is not an object to be stored and exposed for admiration; rather we become aware of a current that takes hold of us, of a movement that reaches us at the depth of our being. Other Descriptions oI a Contemplative This description leads to another formulation of the definition of a con-templative person. He is the one who is ordinarily aware of the presence and power of the Lord in him and who follows the direction of the move-ment imprinted in him. This definition is more personal; it names the source of the power--it is the Lord. All is put into the context of a person-to-person relationship. The energy is transcendental and sacred because it originates in the one who moves all living things. The experience of the power is an obscure aware-ness of the Lord reminiscent somewhat of the experience of the Apostles fishing on the Sea of Tiberias at the breaking of the dawn and noticing a stranger on the shore. Attracted by His unusual presence, surprised by the power of His voice, gradually they became aware that it was the Lord. The intrusion of the Lord in our life is a gift that does not create a state of romantic happiness; rather, it helps us to realize the complexity of our nature. We can be happy at some depths and yet suffer acutely from thirst and hunger. We can be resigned at one level and yet mourn the loss of a loved person at another level. We can be anchored through hope and yet tossed around by the uncertainties of this world that may amount even to persecution. The gift of contemplation and the discovery of it could be described in many other ways. All would be analogical and incomplete. We could speak about a small light that attracts from a great distance but does not alleviate the darkness and the loneliness of the night. We could speak about a rising inner security that holds a person firm while he is subject to present and future shocks from a world that changes around him. The term "contemplative" may not be the best to describe a person so blessed, since traditionally it implies an intellectual vision and does not con-vey the idea of participation in a movement. The distinction between the two--vision and movement--may be flimsy especially at greater depths. Nonetheless, the term has been sanctioned by tradition; hence it would be difficult to break away from it. Besides, there is no adequate term to cover the reality we described. Through this awareness of God's presence and power, a person trans-cends himself, is carried beyond himself. He enters a new universe that is marked by God's immensity and His infinity. The old conceptual horizons with their precise circumscriptions disappear, and new desires get hold of the heart. The actions of such a person will spring from a new source. 1034 / Review for Religious, Volume 33, 1974/5 Becoming a Contemplative Person We attempted an answer to the question: Who is a contemplative per.- son? To understand him further, let us raise the question: How does some-one become a contemplative person? Clearly, there is no other way of becoming a contemplative person than by discovering internally the Lord's power. The gift is independent of us, but the process of discovery is somewhat within our capacity. This search for the elusive gift that is present enough to attract us and absent enough to require a long journey has been frequently described in Christian tradition as a descent into greater depths or as an ascent to greater heights or as a steady progress into ever more intimate dwellings of God in our being. All these allegories are meaningful; all converge into saying that there is a process that ought to be a progress toward a closer relation-ship with the Lord. Usually we speak of the pilgrim's progress, of man's journey to God; correct speech would require us to speak of God's progress in overwhelming man with His grace and power. The initiative is really His at every stage. Yet we can resist His approaches or subtly divert our attention from them. Hence, pragmatically, it serves a purpose to speak of our own journey to God. Perhaps to reconcile the exigencies of the primacy of grace and of our own need to be alert to God, we can use a modern alle-gory and speak about a process of liberation that man must go through to be transformed into an image of God. The principal agent in this process is the Lord, but we are real, active agents as well, if not to the extent of giving freedom to ourselves, at least to the point of removing obstacles before the helping hand of God. Need for Progression in Depth We take up the traditional allegory in a different way: to become a con-templative person means to enter into life with increasing intensity. There is a need for progress in depth. Man indeed is a complex being endowed with an awareness of life at different levels: on the level of what his senses can perceive and communicate, on the level of what his mind can penetrate and understand, and on the level that has no limitations because it opens up into the infinite universe discovered through faith. We all live and move on all these levels; in the awareness of our being, they intermingle, they form a unity. Nonetheless, a person's development can be arrested on the level of a world communicated to him through his senses, without much understanding, without the light of faith. A person can find satisfaction on the level of hu-man intelligence, a worthy and dignified life it would be, yet without the hope that springs from faith. Finally, a person can reach the depths that faith brings and let all his life be invaded by the light and strength that origi-nates in the Lord who revealed Himself through the contingencies of human history. The Formation o] Contemplatives in Action / 1035 Libration from the Communications of the Senses The life of a person can revolve around the content of those communi-cations that he receives from his senses, and the expansion of his personality into the fascinating world of creative intelligence or into the limitless world of faith can be impeded. Such a person is underdeveloped. Without know-ing it, he is a captive of those steady impacts that he receives from the out-side world; his being relishes them, or at least is attached to them, at times to the point that any desire to go deeper is weakened to the point of ex-tinction. Our particular culture favors such an attitude. Much of the press, radio, television, cinema thrives on the passive receptivity of the public; the media rarely stimulate creative activity; still less do they send their readers, lis-teners, o~ viewers into an advefiture of faith. When someone is immersed in that world, the impression clouds his mind and cancels out the natural dynamism of a desire for better things. If this is so, there is a need for an internal war of liberation. To begin with, the person must become conscious of his mutilated state; he must admit that his growth has been arrested, and that he is deprived of a fully human and Christian life. Obviously enough, we are speaking more of a principal trend than of an absolute univocal state. There will always be some intelligent activity in every person, some movements of faith in every Christian, but the question is which of these many trends prevails. '°~AI great deal of our traditional asceticism was meant to liberate the pers.o~ from the captivity that communications from the senses can induce. Thus far it was good; it went wrong when it assumed that mortification alone can achieve liberation. It is also necessary to show the person broader vistas of intelligence and' faith that attract. No one will ever exchange some-thing for nothing, but show him a better value that pulls his being and-he will be ready to sacrifice many things. Many novitiates failed in the past because they taught asceticism without opening up new horizons. As soon as the novitiate was over, the imposed practices collapsed, and there was no realization of new frontiers that opened up into a new world. Liberation from the overbearing communications that come through our senses is necessary, but it can be achieved only by the steady pull of higher values consistently present in our consciousness. Liberation from the Limitations of Intelligence A person's life can focus mainly on the fascinating world of his creative intelligence. This is progress in depth; it means more humanity, it means greater likeness to God's image. Yet it has limitations: it does not know the immense world opened up by faith, or, when that world is presented, it can impede the person from entering into the dizzy unknown that he cannot measure or explain. The world of human intelligence can offer much human satisfaction. We feel at home there, the problems are of our own size, and 1036 / Review Sot Religious, Volume 33, 1974/5 the objects of our desires are attainable. It is all a comfortable and also a comforting world, but, because there is a longing in man for the infinite, a reassuringly human world can become a prison; man can enclose himself in a universe proportionate to his mind. A process of liberation may be necessary precisely to enter a new universe opened up by faith, perhaps by the experience of the presence and power of the Lord in our innermost being. Much of the traditional literature that spoke about the mortification of judgment intended to speak about the freeing of the mind for the impact of faith, about opening up our being for God's own horizons. It was right as far as it did not suggest an empty exercise but rather showed .the greatness of God and the harm6ny of His plan which makes worthwhile an exchange that leads to the loss of our thoughts and desires. The New World o] Faith To live on the level of faith is to live in a new universe with God in its center, known as He revealed Himself through Jesus Christ. In Him, all things and events receive a meaning--our own life included. The limitations of our humanity imposed by the senses and by our intelligence are broken up; there is an infinite openness in every direction. The transition into the world of faith is a radical ch.ange. Once again, it brings out the complexity of our natui'e. While the deepest and the best in us relishes the expansion of our horizons into infinity, while'~we experience a new security in our Maker, our mind misses the clarit.y, of human equations, and our senses long for the security of a more familiar world. Paradoxically the universe of God that brings peace to our restless he~-t unsettles our intelligence and our senses. For those who live by faith, the awareness of a deep security is compatible with the experience of insecurity in their human-ity. To comprehend this seemingly contradictory situation is the clue to the acceptance of it. Many recoil from entering the universe of faith because they cannot handle this complex situation in themselves, and they do not realize that the resulting tension is the ordinary lot of a pilgrim who is entering into an unknown land. No writer has ever better described this paradoxical state than St. John of the Cross: To enjoy all enjoy nothing; To possess all, possess nothing; To be all; be nothing; To know all, know nothing. To reach what you do not enjoy go where there is no enjoyment; The Formation oj Contemplatives in Action / 1037 To learn what you do not know, tread the path of ignorance; To obtain what you do not possess, walk without possessions; To be what you are not, leave behind all that you are. (The Ascent o] Mount Carmel, Book 1, Chapter 13) Our translation is not literal. Its intent is more to bring out the stark simplicity of the Spanish text than to render exactly each word. Once we understand the complexity of our nature, those sharp contrasts painted by the saint become meaningful. At one level our being can embrace all and be satisfied, while on another level it is thoroughly frustrated and empty. In the depths of our heart we can know of the presence of a mystery and accept its demands, while our mind and senses cry out for some nourishment more proportionate to their desires. The Paradoxes of a Li[e in Faith No one should be surprised if a person entering the universe of faith and experiencing its dimensions and demands on his being becomes upset and appears disoriented. He has a fine balancing job to do, and it cannot be learned in one day. Moreover, he may discover new depths every day, and like all humans he may become dizzy and scared. He must reconcile securi-ty with insecurity, satisfaction with hunger, a most intense personal relation-ship with a human loneliness. He experiences courage and fear, the ex-pansion of his own personality and the loss of friends who do not under-stand. But as the balancing work progresses, he begins to be himself in a fuller sense of the word than he has known before. Almost certainly, he be-comes both a witness who attracts and a sign that is contradicted. He finds his journey both lonely and exhilarating. Strangely enough, as he progresses into the unknown land of faith, his humanity opens up and his intelligence becomes more creative than ever and his senses partake somehow in celebrating new discoveries. Such a person is anything but dull; he is the salt of the earth--with a tang. Summing It Up To sum it all up: a human perso.n can live on different levels. His life may revolve around the impacts that his senses communicate, or his life be an expression of the creativity of human intelligence, or his life may be the sharing of God's life and of His universe in faith. To speak about levels, of course, is to use a metaphor to express somehow the complexity of our nature, about which there can be no doubt. These levels blend into each other, and a thoughtful person graced by God should progress from the more external to the more .internal, from human desires to divine in-vitations. There is a dynamism in our being that attempts to bring it con-tinuously to greater depths. 1038 / Review ]or Religious, Volume 33, 1974/5 The right question about the formation of contemplatives can be formu-lated now; it is: How can a person be helped to progress into the universe of faith; how can his attention be directed to the unknown land that God's revelation opens up, and how can he be attracted into desiring an adven-ture? In particular, the question should be put: How can a person be helped during the specific crisis of transition from the world of human measures into the unmeasurable universe of God? To this question, we shall return when we speak of the process and pro-gram of formation. Before doing so, we must reflect on action that springs from contemplation. Who Is a Person of Action? A contemplative person is the one who experiences the Lord's presence and power in his innermost being, a close interpersonal relationship. Is it a closed relationship as well? Or, is it open so as to" inspire action? At any rate, who is a person of action? Two Misconceptions To clear our mind for a fruitful inquiry, let us exorcise it from two mis-conceptions. One conceives human action as something added to a person from the outside in much the same way as an external object can be pegged onto a tree. Such an aberration, of course, does not make any sense. Human action proceeds from the depths of a person, as the fruit is produced from the inner potentials of a tree. As there is an organic, sequential unity between the tree and the fruit, so there is a dynamic and harmonious unity between the inner riches of a man and his actions. They cannot be considered separately, even if mentally we draw a distinction between cause and effect. Another mistake is to think that actions to be significant ought to be s.pectacular. °They must initiate a new movement, or they must make a dra-matic impact on thousands. Not so! Significant action can evolve around humbler objects, as the actions of a Christian mother who takes care of her family, or the actions of a monk who with sudden inspiration or enduring patience creates a new melody to praise the Lord. By action, we mean all kinds of creative activity that somehow enriches this universe. Action Is an Enrichment o[ the Universe Now that these understandings are out of the way, we can return to our question: Who is a person of action? He is the one who brings fruit that can be seen by his fellow men and enriches them. The quality of the action depends on the potentials of the person who produces it; and the state of his mind, of his heart will be projected into his actions. An action is first born when our intelligence discovers a possibility for enriching this universe. It ought to be a real possibility in the sense that The Formation o] Contemplatives in Action / 1039 the action once taken will blend into a broader plan that is already un-folding outside us. Therefore, no one can be sensibly active unless he can direct his attention to all relevant facts around him, unless he can grasp an intelligent pattern behind them; moreover, he must have strength and energy to transform a possibility into reality. Action is indeed an act of creation. Through it, man somehow tran-scends himself, produces something new, similar to his internal x;ision and desire. When active, man becomes more like God, his creator; after all, he was made to the image of God. Not only is there nothing wrong with action; there would be something missing in a man who is not active--the image of God our creator would not be complete. It follows also that due to the complexity of our nature our actions may originate at different levels; the quality of action will reflect the quality of its source. Levels o] Action An action may originate in what is communicated through the senses without the benefit of intelligent reflection and judgment and without the enlightening influence of faith. It can be a mere emotional response, or it can be a way of doing what the others are doing; in such a case, a man operates in a poor way. What is best in his humanity does not participate in the action. The external act is. marked by its shallow origin; it does not create "a new harmony in the world, it merely add's to the universal noise. At best, the.person beats the drum with the others. An action may proceed from intelligent insight and reasonable judg-ment. Such action is certainly worthy of man, although it may not reflect the wisdom of God that is scandal to the Jews and sheer stupidity to the pagans. Some fields of human activity requir~ this type of action, such as going back and forth in space. After all, the laws of space are proportionate to our intelligence, and consequently, a proper field for reasonable opera-tions. But such action is not enough to build the reign of Christ. The deepest source of action in a Christian is in his contemplation, in his awareness of the Lord's presence and power. When action comes from such depths, it must pass through the screening of critical intelligence; it must also reflect the humanity of our senses: nonetheless, it is born from grace. It comes from God, it builds the kingdom. The Liberation o[ Action As in the case of contemplation, there is a problem of transition into the universe of faith to which Christian actions ultimately must ~be adjusted. Since it does not provoke an immediate reaction on the level of the senses, since it does not prompt ~n immediate intelligent response, our action itself can appear as a journey into the vast immensity of the unknown; all the problems of the paradox we described for contemplation are manifest in 1040 / Review ]or Religious, Volume 33, 1974/5 this field too. Also, the process of liberation must take place in a similar way. Our action must proceed from an increasingly deeper source. A Christian person of action, then, is the one who received God's grace in his whole being and in whom grace brought fruit for the enrichment of the world around him. There is integrity in such a person because his beliefs are followed by good deeds, and those deeds do not spring from an emotional reaction, not even from mere human reasoning, but from a depth which is scrutinized by the Spirit of God. Such a person has a unity in his being; he is whole, he is made of one piece; in his acts of creative action, he mani-fests the image of the Creator. All the elements are together now to answer the question: Who is an integrated person? Who Is an Integrated Person? An integrated Christian person is the one who has developed his poten-tials fully, and thus he became whole. He lives his life with all the intensity his resources allow. He experiences God's presence and power in his inner-most being, and he builds the kingdom of God through external action. In a small scale, he revives something of the mystery of the Incarnation. He is in this world, and he is attentive to all that happens around him. He brings his intelligence to bear on all facts and events. Through his in-sights, he penetrates deeper than the apparent truth. He is liberated enough to see new possibilities, and, once he has decided on a course of action, he is
Coal seam gas (CSG) is an unconventional natural gas (UNG) that is extracted from wells via coal seams, and reserves are found in Australia, the USA and the UK. Other UNG include shale and tight gas, which are sourced from different geological formations and utilise similar processes to CSG mining, and are extracted in Canada, Europe, Asia, the Middle East and Australia. In recent decades, UNG extraction has grown exponentially, with hydraulic fracturing or 'fracking' occurring across regional and rural landscapes and in close proximity to communities. Whilst major development projects can facilitate employment and other opportunities in surrounding communities through population growth and increased demand for services, there is evidence that negative impacts on health and wellbeing can outweigh any benefits. Commonly referred to as the 'resource curse', when the costs of extraction and exporting natural resources outweigh the economic benefits, the expansion of CSG activity was often met with trepidation from local communities and the broader public. There was uncertainty around the impacts and consequences of rapid development, particularly in the USA and Australia, stemming from a lack of prior experience, mixed messages in the media, perceived lack of governmental support, and little empirical evidence. Presented with the opportunity to address the gap in the literature, this research explores the broader implications of mining activity on surrounding communities, with a focus on CSG and the social determinants of health and wellbeing. The level of community interaction throughout a project lifecycle is greater in CSG mine settings compared to traditional mining methods (like coal, for example) because of their proximity to communities, and so there is a greater expectation of the mining company to monitor and mitigate impacts on the communities in which they operate. There is emerging evidence that the extractives industry may play a more diverse role in regional communities than previously expected, but the pathways in which they do this in the health sector are not clear. Integral to the provision of health services in regional areas is the integration of services and partnerships – it is common for stakeholders external to the health sector, like transport, police or environmental departments to be involved in the planning and availability of health services. There is a dearth of scientific evidence of the ways in which the extractives industry interacts with the health system in the communities in which they operate; what the costs and benefits of this interaction might be and how the relationship might be optimized to enable long-lasting health improvements. This is particularly important in mining communities, where health outcomes could fluctuate with the various stages of mining activity, and more so in communities where mining activity is soon to cease, leading to uncertainty and economic downturn. Objectives This research was conducted in order to inform the regional and rural health sector, extractives industry, and communities who are undergoing a period of uncertainty with little peer reviewed evidence to provide objective direction. The research aims to: respond to the demand in understanding broader public health and wellbeing outcomes of mining beyond direct, physical and biological outcomes; contribute to the growing evidence base around CSG development and potential community-level impacts; and to comment on the interaction between stakeholders in the health system and the extractives industry at a local level. Methods This thesis has been organised in to three parts to meet the stated objectives: 1. Two systematic reviews to synthesise the evidence for broader, indirect health and wellbeing implications at community level associated with mining activity in low, middle and high income countries in order to provide a comprehensive account of how communities may be affected by mining; 2. Synthesis of qualitative data collected via a Health Needs Assessment (HNA) in Queensland, Australia to explore the determinants of health and wellbeing in communities living in proximity to CSG developments in order to strengthen understanding of how community and health services can prepare for fluctuations that might come with a mining boom or bust; and 3. Critically review regional health systems and the interaction between the extractives industry and key stakeholders at a local level in order to compile a set of recommendations that optimise health outcomes for local communities. Results Sixteen publications were included in the systematic review of high-income countries, and included studies that took place in the USA, Australia and Canada. Products mined included coal and mountain-top mining. There was evidence that mining activity can affect the social, physical and economic environment in which communities live, and these factors can in turn have adverse effects on health and wellbeing if not adequately measured and mitigated. Specific examples of self-reported health implications included increased risk of chronic disease and poor overall health, relationship breakdown, lack of social connectedness, and decreased access to health services. Twelve publications were included in the systematic review of low and middle-income countries, and included studies that took place in Ghana, Namibia, South Africa Tanzania, India, Brazil, Guatemala and French Guiana. Products mined included gold and silver, iron ore and platinum. Mining was perceived to influence health behaviours, employment conditions, livelihoods and socio-political factors, which were linked to poorer health outcomes. Family relationships, mental health and community cohesion were negatively associated with mining activity. High-risk health behaviours, population growth and changes in vector ecology from environmental modification was associated with increased infectious disease prevalence. The HNA was implemented in four towns in regional Queensland situated in proximity to CSG development. Eleven focus group discussions, nine in-depth interviews, and forty-five key informant interviews (KIIs) with health and community service providers and community members were conducted. Framework analysis was conducted following a recurrent theme that emerged from the qualitative data around health and wellbeing implications of the CSG industry. CSG mining was deemed a rapid development in the otherwise predominantly agricultural, rural communities. With this rapid development came fluctuations in the local economy, population, social structure and environmental conditions. There were perceived direct and indirect effects of CSG activity at an individual and community level, including impacts on alcohol and drug use; family relationships; social capital and mental health; and social connectedness, civic engagement and trust. Before examining the interaction between the health system and mining sector, it was important to describe the rural health system and its complementary parts. Systems theory underpinned analysis of qualitative data from KIIs to assist in describing the characteristics of the health system and unique influences on its functionality. Results showed that communities are closely interconnected with the health system, and that the rural health systems in the case study were defined by geography, climate and economic fluctuations. Understanding unique system pressures is important for recognising the impact that policy decisions may have on rural health. Decentralisation of decision making, greater flexibility and predictability of programs will assist in health system strengthening in rural areas. Another key theme emerged from the HNA: the mining sector played a diverse role in health and community service planning and delivery. Key informant transcripts were analysed again using phenomenology theory. Of these, 23 mentioned the presence of CSG or mining activity at least once during the interview without any specific reference to the extractives industry. Mining activity was perceived to influence the ability of service providers to meet demand, recruit and retain staff, and effectively plan and maintain programs. The level of interaction between mining companies with service providers and regulatory bodies varied and was commented on extensively. Several key informants identified pathways for the mining sector to engage with services more effectively, which included strengthening multi-sectoral engagement and enabling transparent, public consultation and evidence-based funding initiatives. Conclusion Unconventional natural gas extraction and the implications of mining activity on nearby communities is a subject of major concern internationally. Through the application of core public health theories and methodologies, including the Social Determinants of Health model, complex adaptive systems theory and health needs assessments; this thesis has significantly contributed to the discourse and demonstrated a significant association between mining activity and health. This thesis sought to strengthen the evidence base of the association between the extractives industry and the social determinants of health of surrounding communities, with a focus on the potential impacts of CSG developments. The hypothesis that there may be broader, direct and indirect impacts on health and wellbeing at an individual or community-level was tested and proven. The secondary aim was to examine the relationship of stakeholders in the local health system with the mining sector, with the intention to develop recommendations that improve measurement, monitoring and response to potential impacts of mining in surrounding communities. This research established that there are both common and unique health and wellbeing issues experienced by communities living in proximity to mining internationally. Our understanding of the ways in which CSG mining activity can influence the social determinants of health has been significantly strengthened. This thesis argues the importance of first examining how local health systems operate in order to maximise engagement with the mining sector - a potentially significant funding source – and sustain health services. There are pathways and opportunities for the mining sector to contribute to community development, and this requires engagement with the community and local service providers. This also highlights key characteristics of communities that might influence the magnitude of perceived CSG mining impacts, which serve to inform development of indicators and tools to strengthen measurement and response. It is beyond the scope of this thesis to present a comprehensive framework with standardised approach for monitoring broader health and wellbeing implications of UNG development, as this relies on first establishing multidisciplinary approach and considering the regulatory frameworks that shape corporate social responsibility and mining investments. However, this thesis presented a set of key recommendations and criteria that should be considered in the design of a standardised monitoring framework. Formalising, publicising and regulating this process is the next step along the road to mending and preventing fractured communities from the potential impacts of mining. ; Kohleflözgas (CSG) ist ein unkonventionelles Erdgas (UNG), das über Kohleflöze aus Bohrlöchern gefördert wird. Reserven befinden sich in Australien, den USA und Großbritannien. Andere UNG umfassen Schiefer und Gas, die aus verschiedenen geologischen Formationen stammen und ähnliche Verfahren wie der CSG-Abbau nutzen, und die in Kanada, Europa, Asien, dem Nahen Osten und Australien gefördert werden. In den letzten Jahrzehnten hat die UNG-Förderung exponentiell zugenommen, wobei hydraulisches Fracking in regionalen und ländlichen Gebieten und in unmittelbarer Nachbarschaft zu Gemeinden stattgefunden hat. Während grössere Entwicklungsprojekte durch Bevölkerungswachstum und erhöhte Nachfrage nach Dienstleistungen Beschäftigung und andere positive wirtschaftliche Folgen in den umliegenden Gemeinden ermöglichen können, gibt es Hinweise darauf, dass negative Auswirkungen auf Gesundheit und Wohlbefinden diese Vorteile überwiegen können. In Situationen in denen die Kosten für die Gewinnung und den Export natürlicher Ressourcen die wirtschaftlichen Vorteile überwiegen, der sogenannte "Ressourcenfluch", stieß die Ausweitung der CSG-Aktivitäten auf örtliche Gemeinden und die breite Öffentlichkeit. Die Auswirkungen und Folgen dieser rasanten Entwicklung, insbesondere in den USA und in Australien, waren nicht ausreichend bekannt. Dies lag zum einen an der mangelnden Vorerfahrung, zum anderen an gemischten Botschaften in den Medien, mangelnder staatlicher Unterstützung und wenig empirischen Beweisen über negative Auswirkungen dieser neuen Verfahren. Das vorliegende Forschungsprojekt bot die Gelegenheit, eine Lücke in der wissenschaftlichen Literatur zu schließen, und untersucht die umfassenderen Auswirkungen der Bergbautätigkeit auf die umliegenden Gemeinden, wobei der Schwerpunkt auf CSG und den sozialen Determinanten von Gesundheit und Wohlbefinden liegt. Die Interaktion der Gesellschaft während des gesamten Projektlebenszyklus ist in CSG-Minen-Umgebungen im Vergleich zu herkömmlichen Bergbaumethoden (wie z. B. Kohle) aufgrund ihrer Nähe zu den Gemeinden größer. Daher besteht eine höhere Erwartung des Bergwerks, die Auswirkungen auf die Gemeinden in denen sie tätig sind zu überwachen und zu mindern. Es gibt Anzeichen dafür, dass die Bergbauindustrie in den regionalen Gemeinden eine vielfältigere Rolle spielen könnte als bisher erwartet, aber die Wege, auf denen sie dies im Gesundheitssektor tun, sind noch unklar. Für die Bereitstellung von Gesundheitsdiensten in regionalen Gebieten ist die Integration von Diensten und Partnerschaften von grundlegender Bedeutung. Es ist üblich, dass Gesundheitswesen-externe Akteure wie Verkehr, Polizei oder Umweltabteilungen an der Planung und Verfügbarkeit von Gesundheitsdiensten beteiligt sind. Es gibt kaum wissenschaftliche Belege dafür, wie die Bergbauindustrie mit dem Gesundheitssystem in den Gemeinden, in denen sie tätig sind, interagiert. Wie können Kosten und Nutzen dieser Interaktion aussehen und wie können diese Beziehungen optimiert werden, um dauerhafte Verbesserungen der Gesundheit der lokalen Bevölkerung zu ermöglichen. Dies ist besonders wichtig in Bergbaugemeinden, in denen die Gesundheitsergebnisse mit den verschiedenen Stadien der Bergbaubetriebsaktivität schwanken könnten, insbesondere in Gemeinden, in denen die Bergbaubetriebstätigkeit bald eingestellt wird, was zu Unsicherheit und einem wirtschaftlichen Abschwung führt. Ziele Dieses Forschungsprojekt wurde durchgeführt, um den regionalen und ländlichen Gesundheitssektor, die Bergbauindustrie und Gemeinden zu informieren, die sich gegenwärtig in einer Phase der Unsicherheit befinden. Das Projekt zielt darauf ab, auf die Forderung nach einem besseren Verständnis der Auswirkungen des Bergbaus auf die öffentliche Gesundheit und das Wohlergehen über direkte, physische und biologische Ergebnisse zu reagieren; zur wachsenden Beweisgrundlage für die CSG-Entwicklung und potenziellen Auswirkungen auf Gemeinschaftsebene beizutragen; und auf lokaler Ebene die Interaktion zwischen den Akteuren des Gesundheitssystems und der Bergbauindustrie zu charakterisieren und beschreiben Methoden Diese Arbeit wurde in drei Teile gegliedert, um die angegebenen Ziele zu erreichen: 1. Zwei systematische Übersichtsarbeiten, um die Nachweise für umfassendere, indirekte Auswirkungen auf die Gesundheit und das Wohlergehen auf Gemeindeebene in Verbindung mit Bergbautätigkeiten in Ländern mit niedrigem, mittlerem und hohem Einkommen zusammenzufassen, mit dem Ziel einen umfassenden Bericht darüber zu liefern, wie Gemeinden durch den Bergbau beeinflusst werden können; 2. Eine Synthese von qualitativen Daten, die im Rahmen eines Gesundheitsberichts (Health Needs Assessment (HNA)) in Queensland, Australien, gesammelt wurden, um die Determinanten von Gesundheit und Wohlbefinden in Gemeinden, die sich in der Nähe von CSG-Entwicklungen befinden, zu erforschen und dadurch das Verständnis dafür zu verbessern, wie sich Gemeinde- und Gesundheitsdienste auf Schwankungen vorbereiten können die mit einem Bergbauboom oder -schwund einhergehen; und 3. Eine kritische Überprüfung der regionalen Gesundheitssysteme und der Interaktion zwischen der Bergbauindustrie und den wichtigsten Interessengruppen auf lokaler Ebene, um eine Reihe von Empfehlungen zu erarbeiten, die die Gesundheitsergebnisse für die lokale Bevölkerung optimieren. Ergebnisse 16 Publikationen wurden in die systematische Übersicht in Ländern mit hohem Einkommen aufgenommen, darunter Studien, die in den USA, Australien und Kanada durchgeführt wurden. Diese stammten überwiegend aus dem Kohlebergbau. Es gibt Belege dafür, dass die Bergbautätigkeit das soziale, physische und wirtschaftliche Umfeld der betroffenen Gemeinden beeinflussen kann. Diese Faktoren können wiederum negative Auswirkungen auf die Gesundheit und das Wohlbefinden haben, wenn sie nicht angemessen gemessen und abgeschwächt werden. Spezifische Beispiele für selbst berichtete Auswirkungen auf die Gesundheit waren ein erhöhtes Risiko für chronische Krankheiten und schlechte allgemeine Gesundheit, ein Zusammenbruch der Beziehungen, ein Mangel an sozialer Verbundenheit und ein verminderter Zugang zu Gesundheitsdiensten. Zwölf Publikationen wurden in die systematische Übersicht über Länder mit niedrigem und mittlerem Einkommen einbezogen, darunter Studien, die in Ghana, Namibia, Südafrika, Tansania, Indien, Brasilien, Guatemala und Französisch-Guayana durchgeführt wurden. Zu den gewonnenen Bergbauprodukten gehörten Gold und Silber, Eisenerz und Platin. Es schien, dass Bergbau das Gesundheitsverhalten, die Beschäftigungsbedingungen, den Lebensunterhalt und sozio-politische Faktoren beeinflusst, die mit einem schlechteren Gesundheitsergebnis zusammenhängen. Familienbeziehungen, psychische Gesundheit und sozialer Zusammenhalt waren negativ mit der Bergbautätigkeit verbunden. Gesundheitsgefahren mit hohem Risiko, Bevölkerungswachstum und Veränderungen in der Vektorökologie aufgrund von Umweltveränderungen waren mit einer erhöhten Prävalenz von Infektionskrankheiten verbunden. Der Gesundheitsbericht wurde in vier Städten im ländlichen Queensland in der Nähe der CSG-Bergbau durchgeführt. Es wurden elf Fokusgruppendiskussionen, neun ausführliche Interviews und fünfundvierzig wichtige Informanteninterviews (KIIs) mit Gesundheits- und Gemeindedienstleistern und Gemeindemitgliedern durchgeführt. Die Rahmenanalyse wurde nach einem wiederkehrenden Thema durchgeführt, das sich aus den qualitativen Daten zu den Auswirkungen auf die Gesundheit und das Wohlbefinden der CSG-Industrie ergab. Der CSG-Bergbau wurde in den sonst überwiegend landwirtschaftlich geprägten ländlichen Gemeinden als eine rasche Entwicklung betrachtet. Mit dieser rasanten Entwicklung kam es zu Schwankungen in der lokalen Wirtschaft, der Bevölkerung, der Sozialstruktur und den Umweltbedingungen. Es gab direkte und indirekte Auswirkungen der CSG-Aktivität auf Einzel- und Gemeinschaftsebene, einschließlich der Auswirkungen auf Alkohol- und Drogenkonsum. Familienbeziehungen; soziales Kapital und psychische Gesundheit; und soziale Verbundenheit, bürgerliches Engagement und Vertrauen. Bevor die Wechselwirkung zwischen dem Gesundheitssystem und dem Bergbausektor untersucht wurde, war es wichtig, das ländliche Gesundheitssystem und seine ergänzenden Teile zu beschreiben. Die Systemtheorie untermauerte die Analyse qualitativer Daten aus KII, um die Charakteristika des Gesundheitssystems und die einzigartigen Einflüsse auf seine Funktionalität zu beschreiben. Die Ergebnisse zeigten, dass die Gemeinden eng mit dem Gesundheitssystem verbunden sind und dass die ländlichen Gesundheitssysteme in der Fallstudie durch Geografie, Klima und wirtschaftliche Schwankungen definiert wurden. Das Verständnis des einzigartigen Systemdrucks ist wichtig, um die Auswirkungen politischer Entscheidungen auf die Gesundheit in ländlichen Gebieten zu erkennen. Die Dezentralisierung der Entscheidungsfindung, größere Flexibilität und Vorhersehbarkeit der Programme werden zur Stärkung des Gesundheitssystems in ländlichen Gebieten beitragen. Ein weiteres Schlüsselthema wurde aus dem HNA herausgearbeitet: Der Bergbausektor spielte eine vielfältige Rolle bei der Planung und Bereitstellung von Gesundheits- und Sozialdiensten. Wichtige Informantentranskripte wurden erneut mit der Theorie der Phänomenologie analysiert. Von diesen erwähnten 23 das Vorhandensein von CSG- oder Bergbautätigkeit während des Interviews mindestens einmal ohne besonderen Hinweis auf die Bergbauindustrie. Es wurde angenommen, dass Bergbautätigkeit die Fähigkeit der Dienstanbieter beeinflusst, die Nachfrage zu befriedigen, Personal einzustellen und zu binden sowie Programme effektiv zu planen und zu verwalten. Die Wechselwirkungen zwischen Bergbaugesellschaften mit Dienstleistern und Aufsichtsbehörden waren unterschiedlich und wurden ausführlich kommentiert. Mehrere wichtige Informanten identifizierten Wege, wie der Bergbausektor effektiver mit Dienstleistungen zusammenarbeiten könnte. Dazu gehörten die Stärkung des sektorübergreifenden Engagements und die Ermöglichung transparenter, öffentlicher Konsultationen und faktengestützter Finanzierungsinitiativen. Fazit Die unkonventionelle Erdgasförderung und die Auswirkungen der Bergbautätigkeit auf die umliegenden Gemeinden sind international ein großes Problem. Durch die Anwendung der wichtigsten Theorien und Methoden des öffentlichen Gesundheitswesens, einschließlich des Modells für soziale Determinanten von Gesundheit, der Theorie komplexer adaptiver Systeme und der Bewertung der Gesundheitsbedürfnisse; Diese Arbeit hat wesentlich zum Diskurs beigetragen und signifikante Zusammenhänge zwischen Bergbautätigkeit und Gesundheit in betroffenen Gemeinden gezeigt. Diese Dissertation versuchte die Evidenzbasis der Verbindung zwischen der Bergbauindustrie und den sozialen Determinanten der Gesundheit der umliegenden Gemeinden zu stärken, wobei die potenziellen Auswirkungen der CSG-Entwicklungen im Mittelpunkt standen. Die Hypothese, dass umfassendere, direkte und indirekte Auswirkungen auf Gesundheit und Wohlbefinden auf Einzel- oder Gemeinschaftsebene bestehen können, wurde getestet und nachgewiesen. Das sekundäre Ziel bestand darin, die Beziehung der Stakeholder untereinander zu untersuchen und zu beschreiben.
This Country Environmental Analysis (CEA) has been developed by the World Bank in cooperation with the Government of Jordan. It aims to integrate environment into development and poverty reduction priorities. The CEA will be a vital instrument for designing Jordans future policies, by integrating the economic policy tools in our decision making processes. As the latest economic crises and its implications have shown, an economic model that is based on consumption alone cannot be sustained; accordingly many countries identified the need to green their economics as the base for sustainable growth and development. Jordans green economic initiative will enhance social integration, economic growth an environmental sustainability within one focused, measured and stable economic plan. Jordan is a small country that is rich in human capital; the green journey will be a twenty years program to retrofit our infrastructure, to become energy, water and resource efficient. The recommendations identified in this document will be the main drivers for the environmental policies in the country. The issue of adequate incentives for better quantity management clearly remains important, but is not addressed in this report. After the national agenda was established, it appears that the reduction of water related subsidies and the creation of incentives for allocating water to higher value added uses are being recognized as necessities that public policies will address in the future.
Behind every story told about performance, and profitability, through accounting and control practices, there is the untold story, the alternative tale that will not be heard. Management accounting practices are instrumental in centralizing and circulating critical information; yet the possibility of creating silence through accounting has only been partially treated (Brown, J., Dillard, J. & Hopper, T., 2015; Bracci, Humphrey, Moll, Steccholini, 2015).This dissertation aims at showing that, on par with transparency, management accounting also produces silence and can work around silence. Management accounting is an invitation to "tell" that coexists with the politics of organizational life. Organizational politics may entail a form of silence from decision makers. Management accounting may be an integral part of this political work, at all level of the organization, and thus an important tool in the creation and maintenance of silence. In the production, consumption, analysis and continuous crafting of management accounting numbers, organizational actors can choose, or be forced to organize out sensitive or complex information. Every time management accounting information is considered difficult to read, or understand, difficult to share, or communicate with, unsatisfactory or even meaningless, it may be infused with a form of silence. A silence that is not limited to intersubjectivity, to elementary conversational rules, but that carries messages and strategies that consciously or not change organizational reality.This research explores the exercise of silence as an essential part of the functioning of control systems. Management accounting practices contribute to the construction of reality notably in gearing motivation for actions, conveying norms of conduct, and engaging users. Silence is a form of government that we suggest can be essential to the practice of control and can be exercised through both authoritarian power and through the suggestive force of management accounting devices. Every form of expression, be it interactions or devices, creates meaning but also excludes meaning, invites silences and participes to constructing the realm of the unsayable. This dissertation considers silencing through dynamics of exclusions, from language, from spaces of communication, from knowledge. This exclusion can be played by multiple actors in organizations striving to safeguard a diversity of fields of power, of expertise or knowledge. This dissertation interrogates how can management accounting practices create, maintain or break silences in organizations?In order to answer this research question, I use a qualitative inductive methodology whereby "The qualitative field researcher seeks to articulate organisational members' theories-in-practice and their motivations as well as the ways in which they relate to observed activities in the field." (Chapman, Hopwood, Shields, 2006, p.304). Six-months of field work were conducted in a public organization with a social mission.This dissertation is composed of three research papers. The first paper interrogates the use of silence to secure and sustain control. The second paper investigates the limits of the use of management accounting to encourage expression and discussions. The third paper studies silence as resistance to surveillance. This dissertation overall contemplates the possibilities offered by the study of silence to enrich our understanding of talk, knowledge and power struggles in and through management accounting. In doing so, it proposes contributions to the literature on control, on accounting talk, on power and resistance. ; Dans toute histoire écrite ou racontée autour de la notion de performance et de profitabilité, au travers de pratiques de comptabilité et de contrôle de gestion, il y a une histoire non-dite, un récit alternatif qui ne sera pas entendu. Les pratiques de comptabilité de gestion jouent un rôle important dans la centralisation et la diffusion d'information majeure, pourtant la possibilité de créer au contraire du silence à travers la comptabilité de gestion n'a été que partiellement traitée (Brown, J., Dillard, J. & Hopper, T., 2015; Bracci, Humphrey, Moll, Steccholini, 2015).Cette thèse a pour objectif de montrer qu'en parallèle de la transparence, la comptabilité de gestion produit aussi du silence et peut être utilisée, fonctionner autour du silence. La comptabilité de gestion est une invitation à dire qui coexiste avec la dimension politique de la vie organisationnelle. Cette politique organisationnelle peut entraîner une forme de silence. La comptabilité de gestion peut, elle, être une partie intégrante de ce travail politique, à tous les niveaux de l'organisation, et être ainsi un outil important dans la création, et la perpétuation du silence. Dans la production, la consommation, l'analyse et le travail continuel de façonnage des chiffres, les acteurs organisationnels peuvent choisir, ou être forcés d'exclure des informations sensibles ou complexes. Lorsqu'une information de comptabilité de gestion est considérée comme difficile à lire, ou à comprendre, difficile à partager ou communiquer, non-satisfaisante ou insensée, elle peut être infusée, imprégnée d'une forme de silence. Ce silence ne se limite pas aux règles élémentaires de conversation, mais peut porter des messages et des stratégies qui modifient la réalité organisationnelle.Ce travail de recherche explore donc l'exercice du silence comme partie essentielle des systèmes de contrôle de gestion (Cooper et al., 1981). Ces pratiques de comptabilité de gestion contribuent à la construction de la réalité en orientant la motivation d'agir, en transmettant des normes de conduite, en engageant les usagers. Le silence, est une forme de gouvernement qui peut être essentielle à ces pratiques du contrôle et de la comptabilité, et qui peut s'exercer à la fois à travers un pouvoir autoritaire et à travers la force suggestive des outils de comptabilité de gestion. Chaque forme d'expression, dans les interactions ou dans les outils, crée du sens mais exclue aussi du sens et invite des silences, participe de la construction d'un espace du non-dicible. Cette thèse étudie la mise sous silence sous l'angle de dynamiques d'exclusion, du langage, des espaces de communication, du savoir. Cette exclusion est le jeu de tous les acteurs de l'organisation, aspirant à sauvegarder une diversité de domaines de pouvoir, d'expertise ou de savoir. Cette thèse interroge donc comment les pratiques de comptabilité de gestion créent, maintiennent ou brisent les silences dans les organisations ? Afin d'y répondre, j'utilise une méthode qualitative inductive (Chapman, Hopwood, Shields, 2006). Six mois d'étude ont été conduits dans une organisation publique à visée sociale.La thèse est organisée autour de trois articles de recherche. Le premier article interroge l'usage du silence pour asseoir et maintenir le contrôle. Le deuxième article analyse les limites de l'usage des outils de contrôle et comptabilité de gestion pour encourager l'expression et les discussions. Le troisième article étudie le silence comme mode de résistance à la surveillance. Cette thèse envisage ainsi différentes possibilités offertes par l'étude du silence pour enrichir notre connaissance et notre compréhension de la parole, du savoir et des luttes de pouvoir dans et au travers de la comptabilité de gestion. Ce faisant, ce travail propose des contributions aux littérature sur le contrôle de gestion, la conversation comptable, le pouvoir et la résistance.
Die Globalisierung ist zur allgegenwärtigen Gewissheit geworden. Doch wie zutreffend ist das Konzept "Globalisierung", wenn zeitgleich nationale Grenzen gestärkt und transnationale Freihandelszonen ausgeweitet werden, wenn auf unterschiedlichen scales Territorien überwunden und zugleich territoriale Abgrenzungen neu gesetzt werden? Aktuelle Veränderungen als Refiguration von Räumen zu verstehen, ermöglicht die Analyse und Diskussion widersprüchlicher, spannungsreicher und konflikthafter räumlicher Prozesse und ihrer alltäglichen Erfahrung. Die interdisziplinären Beiträge des Bandes präsentieren theoretische und empirische Ergebnisse des Berliner Sonderforschungsbereichs 1265 "Re-Figuration von Räumen".
Perspectiva histórica --. - Estrategia para una reactivación económica con prosperidad sostenida --. - Propuestas específicas para un México próspero en el 2012 --. - Escenarios alternativos para un crecimiento sostenido --. - México y el mundo. Complacencia con las políticas después de años de crecimiento deceptionante --. - Modelo de crecimiento y arte. Evaluación del camino de México para un futuro sostenible --. - Romper con las limitaciones --. - Política energética. En busca de la ruta hacia el crecimiento sostenible --. - El sistema financiero. Pilar de la viabilidad de México a largo plazo --. - Competencia en México. Abrir el camino a la eficiencia --. - Pobreza e igualdad. Alcanzar un crecimiento inclusivo --. - Gestión macroeconómica. Implementación de políticas fiscales y monetarias responsables --. - Dos retos para un buen gobierno : federalismo fiscal y rendición de cuentas en estados y municipios --. - Violencia criminal. Crisis, respuestas y perspectivas de largo plazo --. - Relaciones internacionales. México y su situación en la economía mundial
Japan and Thailand are geographically similar in that both countries have a vast coastline and a population that is concentrated in urban areas. Natural hazards such as earthquakes, tsunamis, typhoons, floods, and landslides bring about a considerable amount of damage every year. To counter these natural hazards, both countries have developed disaster management laws at the national, provincial, and prefectural levels. Establishing and executing local disaster management plans is particularly important as the initial response to a disaster is first performed at the local level. In this study, we have focused on the local disaster management plans in Thailand and examined the state of the development of the plans, which are essential during a post-disaster period. We also found that in Japan there was a defined tangible system of cooperation with the private sector based on the unique characteristics of each local government.
The Association of Southeast Asian Nations (ASEAN) economy has developed rapidly since the 1980s, centred on the automobile industry, and has been connected to economic regions around the world, including Japan, through supply chains. However, the ASEAN region is one where natural disasters frequently occur, and a region damaged by a disaster will have an impact on the region's economy, and the region's supply chain will have a major impact on the world. Protecting the fast-growing and supply chain-connected ASEAN region from frequent natural disasters and reducing economic damage are important to Japan and the rest of the world. In 2015, the 3rd United Nations World Conference on Disaster Risk Reduction adopted the Sendai Framework, which focused on economic loss. To reduce economic loss caused by natural disasters, companies' capability to continue doing business must be strengthened. Japan's government has promoted business continuity planning to minimise economic loss. This paper examines the policy, reviews several devastating disaster case studies, and recommends policies for utilising the policy to reduce economic loss in the ASEAN region.
Chris Miller's book is a historian's account of Mikhail Gorbachev's efforts to save the Soviet economy. Miller focuses on the question of why Gorbachev did not follow Deng Xiaoping and did not manage to reform the economy. Miller argues that it was not for the lack of understanding (Gorbachev did invest in learning China's approach to reform and did understand it well), nor for the lack of trying. In fact, Gorbachev did try to implement Deng's agricultural and industrial enterprise reforms. However, Gorbachev's reforms were blocked by powerful vested interests. An inability to tackle the agricultural and industrial lobbies eventually resulted in the bankruptcy and collapse of the Soviet Union. While I generally agree with the political economy argument, I discuss a number of alternative explanations. I also discuss sources of Gorbachev's weak state capacity and offer an evaluation of Gorbachev's and post-Gorbachev reform efforts and mistakes based on the political economy research carried out in the last twenty-five years.
Chris Miller's book is a historian's account of Mikhail Gorbachev's efforts to save the Soviet economy. Miller focuses on the question of why Gorbachev did not follow Deng Xiaoping and did not manage to reform the economy. Miller argues that it was not for the lack of understanding (Gorbachev did invest in learning China's approach to reform and did understand it well), nor for the lack of trying. In fact, Gorbachev did try to implement Deng's agricultural and industrial enterprise reforms. However, Gorbachev's reforms were blocked by powerful vested interests. An inability to tackle the agricultural and industrial lobbies eventually resulted in the bankruptcy and collapse of the Soviet Union. While I generally agree with the political economy argument, I discuss a number of alternative explanations. I also discuss sources of Gorbachev's weak state capacity and offer an evaluation of Gorbachev's and post-Gorbachev reform efforts and mistakes based on the political economy research carried out in the last twenty-five years.
