Suchergebnisse

Krisemedizin gewinnt im Rahmen sich wandelnder Kriegsformen, terroristischer Übergriffe und der Möglichkeit des Einsatzes von Massenvernichtungswaffen erheblich an Bedeutung. Zivile Katastrophenmedizin und militärische Einsatzmedizin stehen daher vor deutlich höheren Herausforderungen. Die vorliegende Arbeit versucht die Konzeption einer krisenmedizinischen Ethik unter Berücksichtigung dreier bereichsspezifischer Problemfelder: die Allokation lebenswichtiger, jedoch begrenzt verfügbarer Ressourcen, die Instrumentalisierung einer Medizin im Dienste des Militärs sowie die Doppelloyalität des Sanitätsoffiziers. Unter Beachtung der Werte und Wünsche aller Beteiligten werden Zielsetzungen formuliert. Sie stellen die Grundlage eines dreistufig hierarchischen Prinzipienkonstrukts aus allgemeinen ärztlichen und humanitären Prinzipien, Allokations- i.e. Organisationsprinzipien und Behandlungsprinzipien dar. Die entwickelte Systematik fasst die in der Literatur meist unübersichtlich dargestellten Handlungsgrundsätze zusammen und ergänzt diese bisweilen. Allokationsprinzipien werden einer Differenzierung unterzogen und gliedern sich in Prinzipien, welche ausschließlich den Zugang zum Zuteilungsverfahren festlegen, und solche, die die Verteilung der Ressource regeln. Letztere basieren auf Kriterien, wobei hier allein dem Alter neben der Überlebenswahrscheinlichkeit ein Stellenwert eingeräumt werden kann, während Beurteilungen von Patienten basierend auf deren "social worth" strikt abzulehnen sind. Die Ressourcenzuteilung im Rahmen von Krisensituationen muss unter Berücksichtigung dreier Handlungsgrundsätze erfolgen: Gerechtigkeits- und Effizienzprinzipien zusammen mit einem neu formulierten Praktikabilitätsprinzips. Ein zur Regel oder Norm zusammenzufassender Goldstandard ist dabei nicht zu erreichen. Vielmehr muss eine Kompromisslösung auf der Basis einer situativen Prinzipiengewichtung angestrebt werden, weshalb oft ein nicht intendiertes, jedoch "zu akzeptierendes Unrecht" in Kauf genommen werden muss. Die Beurteilung einer Krisenmedizin wird daher nur im Sinne eines intentionalistischen Konsequenzialismus erfolgen können. Triage versucht einen Ausweg aus diesem Gewichtungsdilemma. Sie kategorisiert Patienten in vier Schweregrade, wobei einer Gruppe die Prognose "Hoffnungslosigkeit" zugeschrieben wird. Hierdurch werden zwei Bereiche unterschiedlicher Prinzipiengewichtung definiert. Gerechtigkeitsprinzipien wird der Vorzug bei Patienten mit höherer Überlebenswahrscheinlichkeit eingeräumt. Bei Patienten mit niederer Überlebenswahrscheinlichkeit dominieren effizienzorientierte Prinzipien. Krisenmedizin unter dem Diktat des Militärs ist darüber hinaus einer weiteren Problematik ausgesetzt: Die Konkurrenz medizinischer und militärischer Ziele. Eine für das Militär instrumentalisierte Medizin verliert ihrer Eigenständigkeit, indem sie sich fremden Imperativen unterordnen muss. Doch weder absolute Eigenständigkeit der Medizin im Einsatz noch vollständige Instrumentalisierung im Sinne des Militärs scheinen zu erstrebenswerten Vorteilen zu führen. Der Sanitätsoffizier personifiziert hierbei den Konflikt zweier Systeme und Ethiken. Ihm kommt die Aufgabe einer temporär unterschiedlichen Gewichtung medizinischer und militärischer Zielsetzungen zu, die auf institutionaler Ebene nicht geleistet werden kann. Die Dominanz militärischer Interessen führt hierbei zu einer Verschiebung weg von der individualethischen hin zu einer eher sozialethischen Position. Gerechtigkeitsprinzipien weichen zunehmend effizienzorientierten Prinzipien, was sich in einem vom Zivilen differenten Gesundheits- bzw. Krankheitsbegriff widerspiegelt. Zusammenfassend ist für Krisensituationen eine umfassende Medizinethik nicht zu leisten. Eine Ethik wird nur Grenzen und Möglichkeiten aufzeigen können, ohne jedoch den Handlungsspielraum für Einzelfallentscheidungen exakt vorgeben zu können. Ziele und Prinzipien konkurrieren bisweilen, so dass vom einzelnen eine Gewichtung vorgenommen werden muss. Gerechtigkeit, Nützlichkeit und Praktikabilität scheinen dabei gleichermaßen verwirklicht werden zu wollen, was stets Kompromisslösungen erfordert. Die Fähigkeit, sich in dieser Grauzone ethischen Handelns zurechtfinden zu können, erfordert neben medizinisch-fachlicher Expertise eine tugendhafte innere Haltung sowie eine moralisch-ethische Kompetenz und Mündigkeit. Dieser Kompetenz möchte ich größtes Gewicht beimessen. Sie ist die Fähigkeit, ethischen Dilemmata mit situativ unterschiedlicher Kompromissbereitschaft entgegnen zu können. ; The medical response to public emergencies is gaining considerable significance as a result of ongoing changes in modes of warfare, terrorist attacks and the possible use of weapons of mass destruction. Conspicuously greater challenges are therefore posed by disaster response in the civil medical field and in operational military medicine. The present study attempts to provide an ethical concept to guide the medical response to public emergencies, taking account of three problematic aspects that are specific to this subject: the allocation of vitally important yet limited resources, the instrumentalization of medical expertise in support of the military, and the divided loyalty of the military medical officer. Objectives taking account of the values and wishes of all parties involved have been established. They provide the basis for a three-stage hierarchy of principles comprising general medical and humanitarian principles, allocational (i.e. organizational) principles, and principles relating to treatment. The taxonomy that has been developed brings together and supplements the principles of action which are represented in the literature mostly without structure. Allocation principles are differentiated and subdivided into those which solely specify the approach to the allocation process and those which govern the distribution of resources. The principles in the latter category are based upon criteria. In this context, only age and probability of survival can be accorded any importance as criteria, whereas the assessment of patients on the basis of their "social worth" has to be strongly rejected. Resource allocation in crisis situations has to be performed with three principles in mind: fairness, efficiency and a newly established principle of practicability. It is not feasible to define a gold standard that can be summarized to become an established rule or norm. Instead of this, it is essential to aim for a compromise solution on the basis of a situationally appropriate evaluation based upon principles, the result of which is often an unintended injustice that nevertheless has to be accepted. The evaluation of a medical response to a public emergency will therefore only be executable on the basis of intentionalistic consequentialism. Triage is an attempt to provide a way out of this evaluative dilemma by categorizing patients into four groups covering various degrees of severity, with the prognosis for one group being assessed as "hopeless". Hence, two areas with differently weighted principles are defined. In accordance with the principle of fairness, priority is granted to patients with a higher probability of survival, whereas efficiency-based principles are the dominant factor with regard to patients with a lower probability of survival. Furthermore, medical response to emergencies under military fiat involves another complex problem: the rivalry between medical and military objectives. Medical services instrumentalized for the military lose their independence because they have to accept subordination to others' imperatives. Yet neither absolute independence of military operational medicine nor complete instrumentalization to meet the demands of the military seems to produce desirable advantages. In this respect the military medical officer personifies the conflict between two systems with differing ethics. He is given responsibility for the task – which cannot be performed at institutional level – of weighing up the temporarily different demands stemming from medical and military objectives. In this situation the dominance of military interests leads to a shift away from an individual ethical attitude towards a position tending to social ethics. Principles of fairness increasingly have to make way for efficiency-based principles, and this is reflected in concepts of health and sickness that differ from those prevailing in the civil sector. In short, a comprehensive system of medical ethics for public emergencies is unachievable. Ethics can be used in identifying limitations and options, but will not be able to specify in exact terms the freedom of action with regard to decisions on individual cases. Different objectives and principles may occasionally compete with each other, so the individual decision-maker will have to evaluate the situation. It appears desirable to achieve fairness, efficiency and practicability in equal degree, and this will always necessitate compromise solutions. The ability to deal aptly with this grey area of ethical action requires not only professional medical expertise but also a virtuous inner attitude and moral-ethical competence and maturity. I wish to attribute the greatest importance to this competence: it is the ability to face ethical dilemmas with a situationally appropriate willingness to engage in compromise.

This guide accompanies the following article: The Animal Rights Movement in Theory and Practice: A Review of the Sociological Literature, Compass 6/2 (2012): pp. 166–181, 10.1111/j.1751‐9020.2011.00440.xAuthor's introductionThe animal rights movement has been described as one of the most neglected and misunderstood social movements of our era. However, social movement scholars are beginning to realise the political and moral significance of the world wide animal protection movement at a time when nature itself has been included in the specialist field of environmental sociology. Just as people are beginning to see that nature matters and is not separate from society, nonhuman animals (hereafter animals) too are increasingly perceived as worthy of our respect and consideration. The long‐running animal protection movement which began in England in the 18th century is today better known as the animal rights movement. It is the men and women of this movement who, atypically for a social movement, are campaigning for a species that is not their own. The movement's theories and practices are important for what they do for animals and also because of what the animal rights controversy reveals about human beings.Author recommendsGarner, Robert. 1998. Political Animals: Animal Protection Policies in Britain and the United States. London: Macmillan Press Ltd.The book describes the progress made by the animal protection movement in the two countries where animal rights protests have been most prominent. The author presents a comprehensive examination of animal welfare policies in Britain and the US thus providing an informative comparative study of the movement's relationship with the state in these two countries. Garner's focus on policy networks corresponds to the sociologist's concept of social movement organizations. More than fifty such organizations balanced evenly between animal protectionists and animal‐user industries are discussed in the book. Political Animals provides an excellent introduction to the politics of animal rights, although missing in the accounts are the voices of the animal activists and their opponents. In the final analysis, it is the meaning activists attribute to their cause that drives the movement, a fact which Garner tacitly acknowledges.Imhoff, Daniel (ed) 2010. The CAFO Reader: The Tragedy of Industrial Animal Factories. Published by the Foundation for Deep Ecology with Watershed Media, Berkeley, LA: University of California Press.The Reader's subject – concentrated animal feeding operations (CAFO) – covers most of the topics relevant to factory farmed animals and is divided into seven parts: (1) The pathological mindset of the CAFO; (2) Myths of the CAFO; (3) Inside the CAFO; (4) The loss of diversity; (5) Hidden costs of CAFO; (6) Technological takeover; (7) Putting the CAFO out to pasture. The acronym CAFO suggests a bland, mundane practice and is therefore a name which the editor believes should be replaced by the more accurate label "animal concentration camps". The chapter titles indicate what is in store for the reader but the content is perhaps less confronting than the book's companion photo‐format volume of the same name. The reader is a very comprehensive survey of how living creatures are subjected to inhumane practices for their body parts by "corporate food purveyors" and is essential reading for anyone who cares about the future survival of all of the earth's species.Kean, Hilda. 1998. Animal Rights: Political and Social Change in Britain since 1800. London: Reaktion Books Ltd.In this attractive book, the historian Hilda Kean provides one of the most comprehensive and interesting surveys of the early animal protection movement in England, the birthplace of animal rights. Kean tells a compelling story of how and why people's attitudes and practices involving animals changed over the past two centuries. She attributes these changes largely to the seemingly simple idea of "sight", or how people were influenced by seeing for themselves how animals such as horses and dogs were ill treated in public spaces such as in streets and markets. Animals "out of sight" in vivisection laboratories and in abattoirs also came to the attention of the early animal protectionists, most of whom were women. The sight and spectacle of animal abuse turned hearts and stomachs once a light was shone on these everyday cruelties by the pioneers of animal rights in England. Kean's book is nicely illustrated in keeping with the theme of seeing animals in their various relationships with humans.Munro, Lyle. 2005. Confronting Cruelty: Moral Orthodoxy and the Challenge of the Animal Rights Movement. Leiden & Boston: Brill.For most people animal cruelty is understood as unspeakable acts perpetrated by warped individuals mostly against dogs, cats, birds and sometimes horses. The animal rights movement seeks to broaden the issue of animal cruelty to include the vast numbers of animals that suffer and die in "the animal industrial complex" of intensive farming, recreational hunting and animal research and experimentation. The book draws on social movement theory to explain how and why an increasing number of people in the UK, US and Australia have taken up the cause of animals in campaigning against the exploitative practices of the animal‐user industries. Essentially, the thesis is that animal abuse is constructed by the animal rights movement as a social problem (speciesism) on a par with sexism and racism. This is the first book in the Human and Animal Studies Series which currently lists about a dozen monographs published by Brill under the editorship of Kenneth Shapiro of the Society & Animals Institute in the US.Noske, Barbara. 1989. Humans and Other Animals: Beyond the Boundaries of Anthropology. London: Pluto Press.As an anthropologist, Noske brings a different perspective to our relationship with nature, especially in the long process of animal domestication. Her chapter on "the animal industrial complex" shows how both human and nonhuman animals suffer within this structure of domination; for example, slaughterhouse work takes a heavy toll on the meat workers while the animals experience atrocious pain and misery on the assembly line of mass execution. Noske's book is valuable for its broad treatment of animal‐human relations in which she describes cultural, historical, structural and sociological aspects of these relations particularly in America and Australia.Wilkie, Rhoda and Inglis David (eds.) 2007. The Social Scientific Study of Nonhuman Animals: A Five‐volume Collection–Animals and Society: Critical Concepts in the Social Sciences. (Vols 1–5), London: Routledge.This is a collection of 90 previously published articles and book chapters in approximately 2,000 pages on the social‐scientific study of animals. The papers range from the earliest in 1928 on "the culture of canines" to the latest in 2006 on "religion and animals." Three quarters of the papers were published in the last two decades and are derived from anthropology, sociology, psychology, geography, philosophy and feminist studies.Because Animals and Society is based mostly on work derived from more than 12 different specialist journals, it has a claim to comprehensiveness; however, the editors mention topics that are not covered in the collection:
 Ethical issues;
 Animal welfare;
 The characteristics of animal protectionists;
 "Wilderness";
 The role of animals in the lives of children; and
 The animal rights movement.
The main topics included in the collection provide a hint of its value to researchers:Vol I. Representing the animal (Introduction and critical concepts in the social sciences)Vol II. Social science perspectives on human‐animal interactions (I):
 Anthropology.
 Geography.
 Feminist studies.
Vol III. Social science perspectives on human‐animal interactions (II):
 Sociology.
 Psychology.
Vol IV. Forms of human‐animal relations and animal death – the dynamics of domestication:
 Human‐pet relationships.
 Human‐livestock relations.
 Animal abuse and animal death.
Vol V. Boundaries and quandaries in human‐animal relations:
 Border troubles: are humans unique and what is an animal?
 The legal, ethical and moral status of animals.
 "The Frankenstein syndrome": animals, genetic engineering, and ethical dilemmas.
NB. The above is a shorter version of my review in Society & Animals, 16. 91–93, 2008. I thank the journal for publishing the original review and for permission to include the above version in Sociology Compass.Online materialshttp://www.abc.net.au/7.30/content/2007/s2159904.htmThis is the story of a protest against the live animal export trade from Australia to the Middle East. The 7.30 Report of 11 February 2008, was one of several media stories on the cruelty involved in the transport and slaughter of cattle, goats and sheep which outraged thousands of Australians when they witnessed footage shot by animal activists. The four minute video recording provides commentary and images that explain why the live animal export trade is a "hot cognition" issue in Australia and the UK. More recently, in June 2012, the callous treatment of cattle in a number of Indonesian abattoirs became a major media story that prompted public outrage and calls for an immediate and permanent ban on the trade.http://www.sharkwater.com/For many people, sharks are the most feared of all creatures and also the most misunderstood. They have been called "the mother of otherness" and as a result when they are hunted and killed there is very little concern for their welfare. This groundbreaking film explains the importance of sharks to the ocean and seeks to dispel the main stereotype of the shark as the creature from hell. The film is the work of Rob Stewart whose lifelong fascination with sharks was the catalyst for his mission to save the great predator from extinction.http://www.wspa‐international.org/Regular internet users will probably have come across the advertisements from the World Society for the Protection of Animals (WSPA), particularly its campaign against the cruelty involved in bear dancing. The WSPA, as an international animal welfare organization, is one of a very select few animal and environmental organizations recognized by the United Nations. Another campaign which is featured on their website is "The Red Collar Campaign", the motto for which is "Collars not Cruelty". Viewers are warned that the two and a half minute video clip contains some confronting images of cruelty to dogs suspected of being infected by rabies. WSPA's objective is to end the brutality inflicted unnecessarily on thousands of dogs perceived as a human health and safety risk; its solution to the problem of rabies is simple, cheap and effective.http://www.awionline.orgThe Animal Welfare Institute (AWI) is one of the most effective animal protection societies in the US. Its founder, the late Christine Stevens, worked most of her life as an advocate and lobbyist for animals. The AWI's attractive website provides many useful features such as the AWI Quarterly and details of its seminal campaigns which include research animals, companion animals, farm animals, marine animals and wildlife. Since it was established in 1951, the AWI has had access to the US Congress and in gaining the attention of powerbrokers, the organization has succeeded in securing animal welfare improvements that are legislated in law, which owes much to the work of Christine Stevens.http://www.league.org.ukHunting is a controversial issue in England which has developed into what is actually a class war between the aristocratic class and the "great unwashed". Founded in 1924, the League is virtually a household name in England. Its website contains some revealing film clips about the cruelty involved in the hunting of foxes, deer, rabbits and other animals in the English countryside. There is a great deal of information contained in the blogs and its FAQs as well as elsewhere on its website. Mention is also made of one of the latest hunting fads, "trophy hunting" which is apparently gaining popularity in some parts of the USA.Topics for lectures & discussionPart I: introduction and overviewWhat is the animal rights movement? Why do people campaign on behalf of a species that is not their own? How do individuals and social movements make their claims on behalf of nonhuman animals? These are some of the questions that would traditionally be posed in introducing the animal rights movement.ReadingMunro, Lyle. 2012. 'The Animal Rights Movement in Theory and Practice: A Review of the Sociological Literature'. Sociology Compass6(2): 166–81.Waldau's recent book is a good introduction to what the movement is all about:Waldau, Paul. 2011. Animal Rights: What Everyone Needs to Know. Oxford: Oxford University Press.There are three main discourses on animal rights which provide insights into our constructions of "the animal": (1) Animals in this discourse are constructed as social problems (see Irvine, 2003 below for an example); (2) in this second discourse, animal defenders are demonised with labels ranging from "sentimental animal lovers" to "extremists" and even "terrorists" (see Munro, 1999 below for an example); (3) finally, the animal rights movement constructs our cruel treatment of animals as morally wrong and therefore deserving of the strongest condemnation (see Shapiro, 1994 below for an example). How and why people campaign against the exploitation of animals are issues explored in the following papers:Irvine, Leslie. 2003. 'The Problem of Unwanted Pets; A Case Study in How Institutions 'Think' About Clients' Needs'. Social Problems50: 550–66.Munro, Lyle. 1999. 'Contesting Moral Capital in Campaigns Against Animal Liberation'. Society & Animals7: 35–53.Shapiro, Kenneth. 1994. 'The Caring Sleuth: Portrait of an Animal Rights Activist'. Society & Animals2: 145–65.Part II: animal crueltyThis section includes some important contributions to explaining cruelty to animals.Agnew, Robert. 1998. 'The Causes of Animal Abuse: A Social‐psychological Analysis'. Theoretical Criminology2: 177–209.Munro, Lyle. 1997. 'Framing Cruelty: The Construction of Duck‐Shooting as a Social Problem'. Society & Animals5: 137–54.D'Silva, Joyce and John Webster. 2010. The Meat Crisis: Developing More Sustainable Production and Consumption. London and Washington: Earthscan.Merz‐Perez, Linda and Kathleen Heide. 2004. Animal Cruelty: Pathway to Violence Against People. Lanham, Maryland: Rowman & Littlefield Publishers Ltd.Ascione, Frank. 2008. 'Children Who Are Cruel to Animals: A Survey of Research and Implications for Developmental Psychology.' Pp. 171–89 in Social Creatures: A Human‐Animals Studies Reader, edited by Clifton, Flynn. New York: Lantern Books.Winders, Bill and David Nibert. 2009. 'Expanding "Meat" Consumption and Animal Oppression.' Pp. 183–9 in Between the Species: Readings in Human‐Animal Relations, edited by Arnold, Arluke and Clinton Sanders. Boston, MA: Pearson Education Inc.Part III: social movement theory and animalsThere is a large literature on social movement theory with relatively little that refers to nonhuman animals. Some of those which do take up the issue are included below along with the following books that provide a general introduction to the study of social movements.Lowe, Brian and Caryn Ginsberg. 2002. 'Animal Rights as a Post‐Citizenship Movement'. Society & Animals10: 203–15.Jasper, James. 2007. 'The Emotions of Protest: Affective and Reactive Emotions in and around Social Movements.' Volume 4 Pp. 585–612 in Social Movements: Critical Concepts in Sociology Volumes 1–4, edited by Jeff, Goodwin and James Jasper. London and New York: Routledge.Buechler, Steven. 2011. Understanding Social Movements: Theories from the Classical Era to the Present. Boulder and London: Paradigm Publishers.Cochrane, Alasdair. 2010. Chapter 6 'Marxism and Animals.' Pp. 93–114 in An Introduction to Animals and Political Theory, edited by Cochrane's. Basingstoke Hampshire: Palgrave Macmillan.Einwohner, Rachel. 2002. 'Bringing the Outsiders in: Opponents' Claims and the Construction of Animal Rights Activists' Identity'. Mobilization7: 253–68.Part IV: animal advocacy and activism: strategy and tacticsThe above readings reveal to some extent at least why people campaign against animal cruelty. In this section's readings, the focus is on how animal activists run their campaigns in the streets (grassroots activism) and in the suites (organizational advocacy).Carrie Freeman Packwood. 2010. 'Framing Animal Rights in the "Go Veg" Campaigns of US Animal Rights Organizations'. Society & Animals18: 163–82.Paul, Elizabeth. 1995. 'Scientists' and Animal Rights Campaigners' Views of the Animal Experimentation Debate'. Society & Animals3: 1–21.Upton, Andrew. 2010. 'Contingent Communication in a Hybrid Multi‐Media World: Analysing the Campaigning Strategies of SHAC'. New Media & Society13: 96–113.Munro, Lyle. 2001. Compassionate Beasts: The Quest for Animal Rights. Westport, CT: Praeger.Munro, Lyle. 2002. 'The Animal Activism of Henry Spira (1927–1998).'Society & Animals10: 173–91.Munro, Lyle. 2005. 'Strategies, Action Repertoires and DIY Activism in the Animal Rights Movement.'Social Movement Studies4: 75–94.Jasper, James. 1997. The Art of Moral Protest: Culture, Biography and Creativity in Social Movements. Chicago: University of Chicago Press.Singer, Peter. 1998. Ethics into Action: Henry Spira and the Animal Rights Movement. Lanham MD: Rowan & Littlefield Publishers Inc.Part V: academic/activist collaborationShould academic teachers collaborate with activists in their campaigns? Like the church/state relations debate this is a controversial question since there are arguments both for and against academic involvement in political and social movements. Most of the readings in the original Compass article and below tend to see more benefits than costs to collaboration; however, higher education administrators don't like dissent and it is hard to imagine an academic holding down his or her job if they were seen to be working with animal activists on a particularly controversial campaign. It might be seen as acceptable if the collaboration was with the SPCA in the US or the RSPCA in Britain but not if the activists were affiliated with members of a radical animal liberation group. Furthermore, an academic‐animal activist who campaigned say against the practice of animal experimentation at his or her university would surely be dismissed or at least threatened with dismissal unless they cut their ties with outside activists.Burnett, Cathleen. 2003. 'Passion through the Profession: Being Both Activist and Academic.'Social Justice30: 135–50.Kleidman, Robert. 1994. 'Volunteer Activism and Professionalism in Social Movement Organizations.'Social Problems41: 257–76.Focus questions
 Is the animal rights movement a genuine social movement when nonhuman animals are widely understood not to belong to society as it is generally understood?
 How would you respond to the claim that cruelty to animals is our worst vice.
 From your experience of seeing animal rights protests either on television or as the real thing, what do you think are the dominant emotions exhibited by the campaigners and their opponents?
 From what you've read or heard or seen of social movement protests, do you believe the most effective strategy is non‐violence or violence; and which of these two strategies do you think is more acceptable for the animal protection movement to follow and why?
 Should academics who lecture on social movements practice what they preach? What are some of the main benefits and problems associated with academic analysts of social movements collaborating with grassroots activists?
 The animal rights movement has been described as one of the fastest‐growing social movements in the West – and one of the most controversial. What evidence is there for these claims?
Seminar/project ideaPlease suggest an exercise to help bring the subject to life, appropriate either for undergraduate or graduate students, e.g. an assessment, a presentation, or other practical assignment.Project idea or presentation
 Compare and contrast the website of an animal welfare organization and an animal rights group in relation to (a) their objectives; (b) their most important campaign; and (c) their preferred overall strategies and tactics. Which of these organizations has the most potential in attracting new supporters and why? What advice would you give to these two organizations on how they might enhance their communicative effectiveness with the general public? (see Munro's Compass article for some clues).
 Do an oral presentation on a radical animal liberation group such as the Animal Liberation Front or SHAC in which you describe its stated objectives, its seminal campaigns, its preferred tactics and its communication strategy as indicated by the group's website. Explain how effective the group is in terms of improving the lives of animals and how the activists justify the use of violence in their campaigns.

Issue 55.3 of the Review for Religious, May/June 1996. ; fo r reli ious Christian Heritages and Contemporary Living MAY-JUNE 1996 ¯ VOLUME55 ¯ NUMBER3 Revtew fo~r .Reli~tous tS a ~orum fo~r Shared reflection on the~ liVed :experie~ice @ all Who find that :the~.churCb's~ rico bemtaffes ~o~ ,sptntuaht~ "sul~OOrt the~r pdrsonal: ~a~d: apostoli~ :~e~a~cles ~tn the~jou~al are ;meant ~to~ ~e t~foNat~ve~ :~radt~dal~.~o~ in~p~at~nal, wH~en~om a th~lO~ic~l or so~nmt or:somenmes mnontcat oo~nt ot vtew,~ , : Review for Religious (ISSN 0034-639X) is published bi-monthlv at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP St. Bernadette Convent ¯ 76 Universit3, Blvd. East ¯ Silver Spring, MD 20901 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1996 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe TracT Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez sJ David Werthmann CSSR Patricia Wittberg SC Chris~ar~ ]~er~tages and Contemporary Living MAY/JUNE 1996 ¯ VOLUME 55 ¯ NUMBER 3 230 The Ecclesiology of the U.S. Bishops' 1994 Healthcare Directives John A. Gallagher develops some implications of the ecclesiology underlying the mission, governance, and partnership found in Catholic healthcare services. 249 264 Abandonment That Enlivens and Sets Fire for Mission George Aschenbrenner SJ develops a spirituality of abandonment as central to the stability and identity of a religious congregation in respect to its mission, community, authority, and obedience. Gathering the Fragments: New Times for Obedience Judith A. Merkle SNDdeN explores obedience as affective bonding and the challenge this call presents personally, congregationally, and ecclesially. Review for Religious 283 297 Acknowledging the Gift of Gay Priestly Celibacy William McDonough presents a case for the timeliness of acknowledging the homosexual orientation of gay celibate priests as a gift to the church. HIV Testing of Seminary and Religious-Order Candidates James F. Keenan SJ reviews reasons for and against HIV testing for priesthood and religious-life candidates and suggests some ethical standards that need to be observed. 315 A Call for a Bespoke Revival of a Hijacked Tradition Bertrand Webster FMS suggests a number of ways to update our use of the rosary for both individual and communal devotion. ,~ 228 Prisms 320 Canonical Counsel: General Chapters: Historical Background 326 Book Reviews May-3~ene 1996 prisms Nostalgia becomes a fitti'ng characteristic of the poet Homer's Odysseus--in the midst of all his travels and adventures he is driven by an aching desire to return to his island home and his wife, Penelope. A contemporary dictionary builds upon the original Greek root of nostalgia, expanding its meaning from a home-sickness to the wistful and sometimes abnormal yearning for a return to some fondly remembered season of life or an unrepeatable dream. It seems to be natural for many of us to harbor a certain nostalgia for the past--either what we have experienced or, perhaps, what we have only read or heard about. Movies or television docudramas are often quite suc-cessful in evoking an appreciation of a past with a sim-pler lifestyle or less complicated human relationships. Even reading the Gospels can sometimes lead us to express the wish that we "could have lived at the time of Jesus." The nostalgia to have been among the crowd listening to Jesus speaking out the beatitudes or among the thousands fed by Jesus' miracle of the loaves and fishes receives a rude awakening when we realize that, likely enough, we would have been among those who walked away and went about their ordinary duties of life. In our daily examen of consciousness, we find that we ignore and walk away even now from the many Christs who enter our day. The church of the 13th and 14th centuries--the peak-ing of scholastic theological developments--was in fer-ment from the press of many ideas. The controversies which resulted were often worked through over long peri-ods in a debate form called quaestiones disputatae (disputed questions). The question was a technique to explore the Review for Religious writings of authorities in conflict and the process of conflicting argumentation. Today we sometimes get glimpses of this method in writings found in the medical and health-science fields. Although we may unconsciously idealize the civility of these olden theological discussions, perhaps without too much nostalgia we can appreciate an inquiring drive toward new understanding that is often missing from church life today. Maybe, with computer knowledge banks and television soundbite news, we all have become impatient with debate and discussion; we want only answers and truths and none of the messiness of living with our own responsible choice among some merely provisional under-standings available to us. God's revelation finds its fulfillment in Christ; yet even if revealed truth is complete, it remains for Christian faith to grasp its full significance over the course of centuries. Since the truth of the church's witness is still human truth, we need to ask ourselves the question: Should we not expect disputes and controversies in our theological developments and pastoral practices just as there are in other human disciplines? Consecrated life in the life of the church is not disputed, but how it fits within church structure, what new forms it takes along-side older ones, how to work out the relationship of religious superiors and bishops, and what roles consecrated life plays within the local church are some of the ongoing questions addressed in Pope John Paul's apostolic exhortation under date of 25 March 1996. The letter is the pope's reflections on the October 1994 Synod of Bishops on the consecrated life and its mission in the church and in the world. The pope's letter brings a closure to the synod and at the same time opens out its workings into the future. As one. who exhorts, the pope sees the questions around conse-crated life as reason to commit ourselves with fresh enthusiasm. He sees that the church stands in need of the spiritual and apos-tolic contribution of a renewed and revitalized consecrated life. As a resource for continuing this discussion about consecrated life, a new book, The Church and Consecrated Life, is being pub-lished by Review for Religious. The book includes a review of the official church documents on consecrated life since, Vatican a number of exploratory articles, and the pope's apostolic exhor-tation. The book is available from our St. Louis office; the cost is $20 which includes postage and handling. David L. Fleming SJ May-J, ote 1996 JOHN A. GALLAGHER The Ecclesiology of the U.S. Bishops' 1994 Healthcare Directives "Ethical and Religious Directives for Catholic Health Care Services" has been published now for about a year.' Sponsors (religious institutes, commonly), board mem-bers, and managers of Catholic healthcare organizations have had the time to reflect upon this new promulgation of directives. What new elements do they find? What will they need to assimilate into their decision-making pro-cesses and their Catholic healthcare operations in order to respond appropriately to this teaching of the American bishops? Interestingly, what is most innovative in this set of directives and most clearly different from the 1971 set is not new or more nuanced ethical teaching. Most of the individual directives are unchanged or only minimally changed. Afterations in specific ethical directives are attributable to statements from the Roman curia (for example, the responsum on uterine isolation) and to changes in the healthcare delivery system in the United States (see Part 6, Forming New Partnerships with Health Care Organizations and Providers). Perhaps the most provoca-tive ethical change can be found in Directive 57, which asserts that "excessive expense [to] the family or the com-munity" can render a life-prolonging intervention an "extraordinary" means and thus a morally optional one. The addition of "community" to the classic definition of John A. Gallagher is director for corporate ethics for the Holy Crbss Health System. His address is 3606 East Jefferson Boulevard; South Bend, Indiana 46115. Review for Religious what constitutes an extraordinary means of prolonging life will probably become controversial in a healthcare system increas-ingly dominated by managed care. What is more distinctly new in the 1994 "Directives" is the ecclesiology that can be perceived as a consistent undercurrent throughout the document. Ecclesiology is the theological disci-pline that attempts to understand what the church is, how it is related to the wider world, and how persons within the church (clergy, religious, laity) are related to one another and the church as a whole; "Directives" is not a treatise on the church. But it is concerned to identify the mission of Catholic healthcare within the mission of the church as a whole, to outline a governance structure for Catholic healthcare vis-~l-vis the local ordinary, and to set limits to cooperative arrangements between Catholic health organizations and healthcare providers daat are not Catholic. This underlying ecclesiology constitutes the truly innovative aspect of "Directives." This inchoate episcopal teaching merits serious the-ological consideration by the sponsors and leaders of Catholic healthcare. TheMission of Catholic Healthcare and the Church's Mission How convenient it would be to begin with a definition of church. But mysteries are not readily captured in crisp definitions. Theologians have contented themselves with speaking of the marks or characteristics of the church (one, holy, catholic, apos-tolic). The fathers of Vatican Council II frequently employed analogies from Scripture to provide clarification concerning the nature of the church. The closest they came to a definition was to assert, in Lumen gentium, that the church is the visible sacrament of the saving unity offered to people through the redemptive work of Christ (LG §9). In his masterful Models of the Church, Avery Dulles SJ pro-posed five models, analogies which enable some further under-standing of the mystery of the church? These models are derived from ecclesiologies developed by various theologians to portray what they believed to be the essential characteristic of the church. The models describe the church as institution, mystical commu-nion, sacrament, herald, and servant. Dulles's argument is that, though the church is no one of these models, its identity can be May-~une 1996 Gallagber ¯ Ecclesiology of the 1994 Healtbcare Directives partially clarified through reflection upon each of them. In a sub-sequent edition Dulles added a sixth model, the church as a com-munity of disciples, to emphasize the inherent cohesiveness and unity among the models and indeed of the church itself. The mission of the church pertains to its activities as a "fel-lowship of life, charity, and truth" founded by Christ to be his "instrument for the redemption of all" (LG §9; see also Ad gentes §5). Note that the mission of the church is simply another man-ner of speaking about what the church is; "mission" is a clarifi-cation, not the addition of some further information. The church is its mission. To assert that the church is "visible sacrament" is to clarify both what the church is and what it does. So with each of Dulles's models: they portray not only what the church is, but also what it does. The church is an institution, and many of its activities result from the fact that it has social, legal, and hierar-chical structures. The church is a mystical communion which unites those who are within it and identifies its relationship with other religious groups. The church as sacrament is the visible symbol of the redemptive work of Christ; its activities are symbols having their effect in the world today. The church as herald pro-claims Jesus' redeeming gospel. The church as servant extends its witness into the secular world. The mission of Catholic healthcare is but one manifestation of the mission of the church as a whole; it partakes in that visible sacrament of redemption, in that mystery which is the church's very being. The mission of the church is manifested also in Catholic parochial life, in education, and in various charitable enterprises. The healing mission of Jesus, "Directives" asserts, touches all of Catholic healthcare: The mystery of Christ casts light on every facet of Catholic healthcare: to see Christian love as the animating princi-ple of healthcare; to see healing and compassion as a con-tinuation of Christ's mission; to see suffering as a participation in the redemptive power of Christ's passion, death, and resurrection; and to see death, transformed by the resurrection, as an opportunity for a final act of com-munion with Christ. ("Directives" booklet, p. 6) Thus, Catholic healthcare is a particular specification of the mission of the church itself. As the documefits of Vatican II say with regard to missionary endeavors, so also with regard to Catholic healthcare, "the differences to be found in this activity Review for Religious of the church do not result from the inner nature of her mission itself, but are due rather to the circumstances in which this mis-sion is exercised" (AG §6). "Directives" (p. 1) indicates that a major reason why a revision was needed was developments within the church: changes in reli-gious orders and congregations, the increased involvement of lay men and women, a heightened awareness of the church's social role in the world, and developments in moral theology. Another major reason was the reconfiguration of the American healthcare system. The acute-care hospital and the long-term- care facility, the two places where most Catholic healthcare has been provided, are being incorporated nowadays into integrated delivery systems. Catholic healthcare organi-zations are b.ecoming owners or partners of these systems or are providing services within them and thus are assuming some fundamen-tally new obligations. Accordingly it became necessary to reflect anew on Catholic health-care's mission. But why explicitly? With Catholic health-care now consisting of myriad structures and organizations by which an array of healthcare services is provided to individual persons and communities, what the new "Directives" intends to accomplish is "a theological basis for the Catholic healthcare ministry" (p. 2). The healthcare ministry has always been manifested in the activities of physicians and nurses, orderlies and aides; women and men dedicated to care of the poor, the dying, the homeless. This ministry was in part animated by people's desire to mirror the healing mission of Jesus. In the United States, Catholic healthcare ministry has, along with the witness of these many individuals, also been closely identified with the healthcare institutions that many religious congregations have sponsored and governed. Now, however, as "Directives" notes, lay people are increasingly emerg-ing as the leaders of this ministry. "Directives," which is "con-cerned primarily with institutionally based Catholic healthcare services" (p, 2), is intended to provide a theological basis for con-temporary Catholic healthcare ministry because this ministry must increas.ingly receive its theological impetus from the apos-tolic endeavors of lay people rather than from the church- What the new "Directives" intends to accomplish is "a theological basis for the Catholic healthcare ministry." May-~une 1996 Gallagber ¯ Ecclesiolog~ of the 1994 Healtbcare Directives approved constitutions and the apostolic vision of sponsoring congregations. This point is crucial for understanding the ecclesiology of "Directives." Catholic healthcare in the United States has almost exclusively been the ministry of religious women. As the number of religious available for the ministry continues to decline, lay women and men, i~acluding indeed a significant number of non- Catholics, have become leaders of the Catholic healthcare min-istry. From the perspective of the mission of the church and the perspective of lay Catholics, this is a major development. Laypersons are now leaders of an institutional Catholic ministry, roles traditionally reserved to clerics and religious. Lay people are no longer at the periphery; no longer just collaborators, they are increasingly the major participants. The laity has always had a role in fulfilling the mission of the church. The apostolate of the laity has generally been construed as bringing the mission of the church into the secular world. Lumen gentium defines the lay apostolate as "a participation in the saving mission of the church itself" and describes the role of the laity as making "the church present and operative in those places and circumstances where only through them can she become the salt of the earth" (§33). The lay apostolate, however, has generally been embodied in the activities of individual Catholic men and women. In their lives of service as doctors, lawyers, judges, and teachers, they concomitantly witnessed to the saving mystery of Christ. They sometimes joined associations of Catholic lawyers or doctors and sometimes taught or practiced in a Catholic college or hospital, but for the most part their apos-tolate was conducted outside an institution officially associated with the mission of the church. If Catholic lay-persons chose to carry out their apostolate in a Catholic school or hospital, it was the priests or religious who were the sponsors and administra-tors. It was the presence of priests and religious that both canon-ically and de facto gave the institution its Catholic identity and its link to themission of the church. ~ Such an understanding of institutions as vehicles for the mis-sion of the church has become codified in canon law. The law strives to assure that the property and financial resources of such institutions will be used e~xclusively for the mission of the church (canon 1254, §2). When a bishop confers Catholic identity on an educational or healthcare institution, he expects that certain obli- Review for Religious gations of faith and administration will be embodied in the life of that organization.3 A Catholic institution ought to carry out its ministry in a manner that reflects the church's understanding of the gospel and the tradition. "Ethical and Religious Directives" is the episcopal effort to delineate at least some aspects of the church's current understanding of the gospel as it relates to the healthcare ministry. What is most innovative about "Directives" is that it acknowl-edges and endorses the leadership role of the laity in these insti-nations. In the past, as lay people participated in the ministry of priests and sisters, they were sometimes encouraged to model their lives on those of religious, to become mem-bers of third orders, in order to enter more fully into the ministry. But now laypersons qua laypersons are becoming the major par-ticipants in this ministry. In line with what Yves Congar OP wrote shortly after World War II, lay people in the American church have now begun to take part "in the hierar-chical apostolate, that is, in that sacred activ-ity., which defines the church's proper task and mission.''4 Thus "Ethical and Religious Directives" announces a significantly new manner in which the ministry of Catholic healthcare will be conducted in the 21 st century. This sort of development is occurring also in other institutional ministries of the church in the United States. The laity are increasingly being recruited into leadership positions on all levels of Catholic education, In a recent address Father Philip Murnion, director of the National Pastoral Life Center, said that "the fuimre of parish ministry, of educatior~, of pastoral care 'and the development of worship life will increasingly be in the hands of the laity."s The laity are fill-ing the vacuum created by the declining numbers of priests and religious active in the church's institutional life~ Therefore, as Ladislas Orsy SJ has recently suggested, the opinions and rec-ommendations of layperson~ will need to be'more fully integrated into institutional decision making within the church.6 If lay people are to constitute the staff and leadership of Catholic healthcare in the 21st century, how is that ministry to be "The future of parish ministry, of education, of pastoral care and the development of worship life will increasingly be in the hands of the laity." May-~une 1996 Gallagber ¯ Ecclesiology of the 1994 Healtbcare Directives theologically articulated? At the presenttime, mission statements and core values derived from the constitutions and way of life of the sponsoring congregations have provided the sense of purpose and direction that animates the ministry. But, as sponsorship becomes more tenuous and at some point no longer exists, what will replace it? At that point American Catholic healthcare will be drawn back to its ecclesial roots, to what is common to the founding congregations and to the lay apostolate and to the ministry of healthcare: the mission of the church. How the participants in Catholic healthcarewill articulate the relation between the mis-sion of the church and the ministry of healthcare in 2025 or 2050 lies far beyond the worries of current leaders of Catholic health-care. But it is the duty of those who live in a period of transition like ours to begin to make the theological transitions. Dulles's models, I believe, provide us with theological categories with which to begin such a reflection.7 The church as institution, sacrament, and mystical commu-nion will'always be central to its healthcare ministry because those words describe what the church is, as does the word mission. As an institutional ministry, Catholic healthcare must maintain its link to the church as institution. Catholic healthcare will always be sacramental; it will continue to serve as a symbol of the healing and caring ministry of Christ. The anointing of the sick, the sacra-ment of reconciliation, and especially the Eucharist will continue to be essential in Catholic healthcare's holistic healing ministry. Further, as an institutional ministry staffed by persons of many faiths and providing services to a culturally and religiously diverse population, the Catholic healthcare ministry will continue to be a sign of the church as mystical communion. In, a time of transition such as the present, however, and as "Directives" makes clear, there are dangers in the current envi-ronment which jeopardize this relationship. The three models we have just discussed will not be adequate to describe the Catholic healthcare of the 21st century. As laypersons increas-ingly become the bearers of the ministry of Catholic healthcare, it is the herald and servant models of the church that will best correspond to Catholic healthcare's activities. The servant model construes the church's activities in a sec-ular- dialogic model, "secular, because the church takes the world as a properly theological locus, and seeks to discern the signs of Review for Religiotts the times; dialogic, because it seeks to operate on the frontier between the contemporary world and the Christian tradition.''8 Patient care, relations with collaborators and other providers, and the governance and management of multibillion-dollar corpora-tions will increasingly draw the healthcare ministry into a world with which it can never be truly at ease and which it cannot con-trol; but it is the world in which the healthcare ministry will make present the saving mystery of Christ. Will Catholic healthcare as servant be able to have signifi-cant influence on the business and medical spheres which will shape its institutional presence in the world? The values of med-ical science and of business and the manner in which they affect the lives of individual persons and communities will be the socio-cultural matrix which the church as servant will seek to influence. The servant model directs the ministry of laypersons where it has traditionally been done, the secular world. But the lay people enter this world no longer as individuals, but with the collective power, influence, and responsibility associated with the leader-ship of an institutional ministry. The church as herald is, in a sense, the counterpart of the church as servant, The latter seeks to engage the secular world, to bring about at least a partial recognition of the human signifi-cance of gospel values. The church as herald, on the o.ther hand, does not seek the transformation of society, but contents itself with witnessing to the Word of God. The church is gathered by the Word of God which it has received as "an official message with the commission to pass it on.''9 The church as herald com-plements the church as servant by recalling to Catholic healthcare that fidelity to God's Word is the test of its collaboration in a secular world. The Governance Structure of Catholic Healthcare The 1971 version of "Ethical and Religious Directives" makes no specific reference to the role of the local bishop in regard to the affairs of Catholic healthcare organizations. The 1994 edi-tion, on the other hand, assigns a major role to the local bishop in the governance of healthcare organizations within the diocese. The healthcare ministry in a local diocese is an activity in which the diocesan bishop exercises responsibilities that are rooted in his office as pastor, teacher, and priest. As the center of Gallagber ¯ Ecclesiolo~mtof tbe 1994 Healtbcare Directives unity in the diocese and coordinator of ministries in the local church, the diocesan bishop fosters the mission of Catholic healthcare in a way that promotes collaboration among healthcare leaders, providers, medical profession-als, theologians, and other specialists. As pastor the dioce-san bishop is in a unique position to encourage the faithful to greater responsibility in the healing ministry of the church. As teacher the diocesan bishop ensures the moral and religious identity of the healthcare ministry in what-ever setting it is carried out in the diocese. As priest the diocesan bishop oversees the sacramental care of the sick. ("Directives," p. 4) Individual directives define the role of the local bishop in the founding of new Catholic healthcare facilities (no. 8), in the administration of the sacraments to non-Catholics (no. 20), and in the appointment of Catholic and non-Catholic chaplains (nos. 21, 22), especially the director of pastoral care (no. 21). Directive 37 proposes that there be some form of liaison between ethics committees and the local bishop. Part 6 deeply involves the :bishop in decisions of Catholic healthcare institutions concerning entrance into new partnerships and alliances. The local bishop is to be consulted (no. 67), and in some instances appropriate autho-rization or a nihil obstat is to be obtained from him. "Directives" of 1994 articulates a set of mutual responsibilities between the local bishop and the leadership of the healthcare ministries within the diocese. The issues posed by these aspects of "Directives" define how the governance of the bishop is to be exercised. These are fundamentally issues of ecclesiology, not of ethics or morality. Their purpose is to clarify the relationship of the local bishop to the ministries of Catholic healthcare in his diocese. The point is to specify the mutual responsibilities of bishops and the boards and senior management of Catholic healthcare orga-nizations. The more subtle and more important purpose is to maintain the link between the local church and its healthcare ministry. It will be important for Catholic healthcare and the bishops to consider whether this is the appropriate relationship. The ecclesiology of this section of "Directives" is based upon the canonical principle that a .bishop is subject to no higher author-ity in his diocese other than the pope (canon 381). But Catholic healthcare organizations and their member institutions crisscross diocesan lines. Indeed the healthcare ministry is partially set within individual dioceses, but its service and witness are spread Review for Religious to the American healthcare system as a whole. Although canoni-cally there is no such thing as the American Catholic church, it is within the publicly recognized reality of such an organization that the Catholic healthcare ministry exists. That the local bishop is the sole person with the authority to confer Catholic identity upon a new healthcare facility is certainly nothing new, nor is it riew that the bishop should have. a role in the appointment of Catholic chaplains and oversee the administration of the sacraments. Both of these activities pertain to the institutional and sacramental aspects of the church, which are at the heart of a bishop's ministry. What will require clarification is the role of bishops with regard to. ethics commit-tees and the formation of partnerships and other alliances. Ethics committees exist in virtually every Catholic hospital in the United States. They provide three functions. First, they offer edu-cational programs for physicians, nurses, and staff. Second, although they do not make patient-care decisions, they do provide consul-tation to patieni:s, families, nurses, and physi-cians concerning ethical issues that can arise in the course of patient care. Third, they collabo-rate with the officers and board of a hospital in writing policies on such issue~ as "do not resuscitate" orders, informed consent, and physician-assisted suicide. Through such policies Catholic hos-pitals have expressed their compliance with "Ethical and Religious Directives." Many Catholic hospitals possess written policies on abortion, sterilization, contraception, and euthanasia. Physicians, nurses, and other medical personnel practicing within the hospi-tal are expected to conform their treatment plans to the policies of the hospital. The work of the ethics committee is one of the places where Catholic healthcare as h~rald is particularly active. These com-mittees grapple with the concrete details of medical practice within an acute-care setting. The committees require the skills and knowledge base of physicians, nurses, ethicists, and hospital administrators. They apply ~he principles of Catholic healthcare to concrete patient-care decision~. They do so in an environment in which professional medical standards, patient preferences, the What will require clarification is the role of bishops with regard to ethics committees and the formation of partnerships and other alliances. May-J*lne 1996 Gallagber ¯ " Ecclesioloy~y._of tbe 1994 Healtbca~re_D__irec~'.v_e. ,s, desires of insurance companies and other payers, the dictates of civil law, and the teaching of the Catholic hierarchy may not be in agreement. As Catholic hospitals are progressively integrated into organized delivery systems, the work of the ethics commit-tees will need to migrate from the acute-care setting directly into the managed-care environment where the major policy and patient-care decisions will be made. In many instances the Catholic organization will be part of a larger whole; it will not have the same degree of control over policies and patient-care decisions that it has had in the past. If bishops or their representatives enter the deliberations of ethics committees with the same sense of purpose as other par-ticipants in the healthcare ministry, if they come as servants and as heralds, then they will be received as welcome collaborators. The work of ethics committees is very concrete; rarely is time devoted to the discussion of ethical theory or metaethics. Consensus is the mode of decision making on which these com-mittees thrive.I° Authoritarian interventions in the work of ethics committees simply will not work. They will drive away the col-laborators essential for the successful operation of a contemporary ethics committee. How the bishop chooses to interact with the ethics committees associated with healthcare ministries in his dio-cese will determine the contribution these interventions will make to the ministry of Catholic healthcare. A recent article by Kevin Wildes SJ deals with the role that the 1994 "Directives" ascribes to the local bishop. He concludes by saying that the ecclesiology of "Directives" marks a shift toward a top-down model in ecclesiology. The Catholic tradition, Wildes argues, has generally maintained an uneasy tension between those in authority (the pope, the bishops) and those considered to be authorities (theologians). Wildes's concern is that "Directives" gives the impression of being "an effort of those in authority to restrict the space and liberty of those who are an authority.''a~ Wildes's premonition must be taken seriously. The list of those who are authorities in the area of healthcare must include physi-cians, nurses, healthcare administrators, and an array of other professionals whose expertise is essential to the management of American healthcare organizations. Successful relationships among these professionals are based upon collaboration, trust, and a mutual sharing of values. Any form of authoritarianism which denies or rejects the integrity and professionalism of one's col- Review for Religious leagues will destroy the healthcare ministry, which can exist only in a world that does not completely share its values. The legitimate concerns of local bishops for the future of the healthcare ministry in their dioceses is obvious. In some places the institutions of Catholic healthcare are the most visible signs of the church in a diocese. Ethics committees within Catholic health-care organizations address issues that go to the heart of the mis-sion of Catholic healthcare, to the implementation of its fundamental purpose. "Directives" does not propose that the bishop or his representative be directly involved in the work of the committee. Rather, it says that there should be "appropriate stan-dards for medical ethical consultation within a particular diocese that will respecLthe diocesan bishop's pastoral responsibility as well as assist members of ethics committees to be familiar with Catholic medical ethics" (no. 3 7). The purpose of the directive can be most suitably fulfilled by the bishop's creation of a diocesan committee to inform and advise the bishop in the exercise of his stewardship of the healthcare ministry. Such diocesan committees, many of which are already in the process of formation, must be staffed by healthcare profes-sionals and theologians knowledgeable about the realities of the contemporary American healthcare delivery system. Where dio-ceses are small and lack appropriate resources or where diocesan boundaries overlap the service areas of Catholic healthcare min-istries, such committees could be established within regional or state episcopal conferences. In either case, such a committee offers the bishop the means of informing himself on the issues con-fronting the healthcare ministry before becoming directly involved. The Creation of New Partnerships Until relatively recently, Catholic healthcare organizations, like their counterparts in the overall American healthcare deliv-eW system, functioned as independent, autonomous institutions. If there were several Catholic hospitals or long-term-care facili-ties within a diocese, they existed in isolation from one another. There were few reasons for them to function conjointly. The reform of the healthcare delivery system within the United States has greatly altered this basic characteristic of the Catholic health-care ministry. Collaboration, partnerships, and alliances have replaced the earlier autonomy of American healthcare. May-June 1996 Gallagber * Ecclesioloffy of the 1994 Healtbcare Directives The many reasons underlying this ~ajor reconfiguration of the healthcare delivery system reasons already well known to sponsors, board members, and managers of Catholic he~althcare are not ~irectly germane to the purposes of this essay. The con-sequences of this realignment, 'however, are among the fundamental reastn~ for the revision of "Directives," with its emphasis on ecclesiology. The"buzzword in American healthcare is integration. A health- ~are organization, hospital, or long-term-care facility, must be integrated horizontally and vertically. Horizontal integration implies a collaboration or alliance among an array of healthcare organizati6ns that can provide all the services necessary to sustain the wellness and treat the illnesses of a covered 15opulation. Such an integrated delivery network (IDN) or organized deli,cery sys-tem (ODS) will contain primary-care and specialist physicians; ambulatory-care centers, labs and centers for diagnostic medicine, pharmacies, long-term-care facilities, and acute-care hospitals. Vertical integration, refers to the manner in which th6 IDN or ODS is aligned with a system of payers and insurance compianies that furnish the financial support for the network of providers. The stand-alone hospital or long-term-care facility has no future in a healthcare system based upon horizontal and vertical inte-gration. The question the mission and business question before every CathOlic healthcare organization over the past several years has been: With whom should it be a partner? Successful IDNs and ODSs have secured sources of revenue (payers, insurance companies)' and can offer an appropriate array of health services across a geographicalarea. Such IDNs and ODSs have set up rela-tionships with a large number of physicians, have made agree-ments with multiple providers Working together, and have entered into contracts with multiple suppliers of goods and services. These are large complex btisiness operations. Catholic healthcare orga-nizations seek either to become members of or to create such IDNs and ODSs as ways of resolving their business questions. But the presence of a Catholic healthtare organization within a viable IDN or ODS does not necegsarily ensure an appropria'te resolution to the mission quest!on. Can Catholic healthcare insti-tutions be pfir~ners with for-profit corporations? Can they be partners with institutions that provide abortions or other proce-dures that conflict with the "Ethical and Religious Directives"? Review for Religious Can the Catholic healthcare.minlstry retain its status as an instru-ment of the mission of the church in whatever sort of business,~ economic, or healthcare environment? Questions such as these are what induced the bishops to put Part 6 into "Directives" and to append their interpretation of formal and material cooperation. At the present time, Catholic healthcare organizations are developing and acting upon diverse answers to the mission question. Cardinal Bernardin is attempting to facilitate the development of an alliance among the Catholic hospitals of the Chicago archdiocese. Catholic Health Care West has created in California a statewide IDN/ODS that is composed largely of Catholic providers. In Indianapolis, St. Vincent's Hospital has created an alliance with Community Hospitals, a not-for-profit organization, in which other Catholic and non- Catholic organizations are in the process of seeking membership. Recently the Sisters of Charity of St. Augustine ~in Cleveland announced that their hospitals would be entering a partnership with Columbia/HCA, a for-profit hospital corporation. In each of these four very different IDNs/ODSs, the Catholic parties have contended that they are making a business ar}angement that is compatible with their healthcare ministry. "Directives" encourages the leaders of Catholic healthcare to consult with the local bishop and to seek his approval or nihil obstat in the creation of partnerships that will affect the organi-zati0n's mission (no. 68). This process of consultation and approval is a matter of central importance to the leadership of Catholic healthcare organizations as well as to the members of the hierar-chy. Ho~ it is to be conducted and what its goals are will be key factors in the success of such a process. Several directives touch upon issues internal to the process of consultation and approval. Directive 59 stipulates that the prin-ciples governing cooperation should be used to limit the partic-ipation of a Catholic organization in an alliance which provides services "judged morally wrong by the church." Such services, referred to elsewhere in "Directives," include abortion (no. 45), euthanasia (no. 60), direct st~erilization (no. 53), contraception The stand-alone hospital or long-term-care facility has no future in a healthcare system based upon horizontal and vertical integration. May-.]une 1996 Gallagber * Ecclesiolog~f tbe 1994 Healtbcare Directives (no. 52), and artificial fertilization that separates the unitive and procreative components of the marital act (nos. 40, 41). Scandal, the appearance of cooperating in and accepting as permissible an objectively immoral act, rnust be avoided in the partnerships entered into by Catholic healthcare ministries (no. 45). Of course, avoidance of scandal would be agreed to unhesi-tatingly by all parties to this process of consultation and approval. Scandal is a sin against charity, against the very bond that unites persons within the church. No participant in the Catholic health-° care ministry would willingly let the organization's activities be a source of scandal. The more likely discussion would focus on what, in fact, constitutes scandal. The concepts of formal and material cooperation in the evil of others have generally been the gauges used by moral theologians to make such a determination. It is at least questionable, however, whether this mode of moral reasoning will be sufficient to resolve the issues that currently confront the ministry of Catholic healthcare. The concepts of formal and material cooperation were devel-oped by theologians to resolve the qu.estion of the culpability of one person's cooperation in another's morally evil act. The clas-sic example in recent medical ethics has been the Catholic nurse who cooperates with a physician in performing an abortion. If the nurse's cooperation was simply to care for the woman after the procedure in a postoperative (post-op) area, her cooperation was generally deemed remote and material. Her actions were after the fact (remote) and incidental to the act of an abortive-proce-dure; she was simply providing care that would be provided to any post-op patient (material). Indeed, under the principles gov-erning cooperation, a nurse could assist in the abortive proce-dure by handing instruments to the physician if she did not intend the evil of abortion, was performing a task that was itself not immoral (simply handling the surgical instruments), was under duress to cooperate in the procedure (fear of loss of job), had voiced her opposition to the.' procedure, and was not repeatedly placed in this situation.12 The principles governing cooperation were developed to assist confessors in their assessment of the moral culpability of penitents coerced in some fashion to coop-erate in the evil of another. Can it be applied to the activities of healthcare institutions? Fathers James Keenan and Thomas Kopfensteiner, the authors of the appendix to "Directives" that defines the principles gov- Rewiew for Religiot~s erning cooperation, contend that such is the case.13 However, this issue requires further reflection. Certainly the decision-making processes of corporations and institutions are much more complex than those of individuals. Decision making in modem corporations and institutions is spread all through them. Corporate boards endorse or reject proposals made by CEOs and their senior man-agers; CEOs and their management teams approve or modify rec-ommendations from directors and managers. In the healthcare setting, physicians have a strong influence on decisions about healthcare delivery. Corporate decision making is the result of an ongoing, multileveled, integrated discourse that eventually reaches a decision. Although corporations and institutions are moral agents, their agency ought not be confused with that of individual persons. It will be from within the corporate structures which consti-tute the decision-making processes of the Catholic healthcare ministry that the future profile of that ministry will be discerned. If the principles governing cooperation assist some organizations in responding to the question of the manner in which their health-care ministry can be legitimately configured in an IDN/ODS, then clearly they should employ them. Many Catholic organiza-tions, however, have begun to develop processes of corporate ~dis-cernment in order to ensure'that their activities in a reconfigured delivery system will continue to be an authentic ministry in sup-port of the mission of the church. Such decision-making processes are being developed for sev-eral reasons. "Directives" (pp. 6-7) has identified some key values for the Catholic healthcare ministry, "normative principles that inform the church's health ministry": human dignity, care of the poor, the common good, stewardship of resources, and the right to refuse services inconsistent with church teaching. The first four of these principles are clearly values that leaders of Catholic healthcare can share with potential collaborators. Although these values are central to the Catholic ethical tradition, they are also readily embraced by others. Catholic healthcare personnel strive to cooperate with other providers who share these basic values. An IDN/ODS becomes an instance of the very concrete manner in which such principles become embodied in a corporate structure composed of Catholic, and non-Catholics dedicated to providing healthcare services for a community. Indeed, agreement on these values does not necessarily resolve the issue of a Catholic orga- May-~une 1996 ; Gallagber ¯ Ecclesiology of the 1994 Healtbcare Directives nization's partnership with an organization that provides elective tubal ligations or even.abortions. But it does widen out the array of issues that are deemed relevant in determining whether~a par-ticular partnership or alliance will be acceptable to a local bishop. These fundamental values of the Catholic healthcare min-istry need to be woven into an array of complex business deci-sions. The very location of places of service will say much about an organization's commitment to care of the poor. The managed-care programs of Catholic organizations and their human-resource practices will portray their interpretation of human dignity. The various allocations of capitated dollars within a system are signs of the system's stewardship of resources. Finally, how an IDN/ODS plans for care of the poor in a nation that has growing numbers of people without health insurance and that faces pending reduc-tions in Medicare and Medicaid spending will be a witness to an important value. All of these decisions need to be made within corporate structures that will take the values central to all Catholic healthcare ministry and make them operative in a given institu-tional structure. Careful processes of discernment assist board members and the leadership of Catholic healthcare organizations to identify the explicit rationale for individual decisions. Such processes pose questions: Why are we doing this? ls this decision in support of the ministry of Catholic healthcare? Will this deci-sion not only facilitate the success of this organization as a busi-ness operation, but also enhance its ministry? In their discussion and discernment about the purpose and practice of their ministry, Catholic healthcare organizations go well beyond the principles governing cooperation. Catholic healthcare has never defined itself in negative'terms. It was not created, nor has it continued into the present, in order not to do certain things. The foundresses of Catholic healthcare and their successors endeavored to operate virtuous institutions that would serve their communities. Current and ongoing reflection by a new generation of successors sets the same positive goals and strives to choose wisely the means to accomplish them. These ~eflective processes are educational; they require that individual board members,and managers, become familiar with the values that.shape the behavior and expectations of the orga-nization. Since values like human dignity and care of the poor are part of the discourse part of what the organization talks about and how it makes its decisions new members need to Review for Religious become sensitized to these values in order to function profes-sionally within it. A culturally diverse professiona! staff can be attracted to ~'participate in the activities of a virtuoias institution that strives to embody values in its services. Their involvement in such an institution need not jeopardize their own religious con-victions. The reflective processes of corporate discernment can con-tribute to the refounding of the healthcare ministry. At this point both bi~shops and leaders of Catholic healthcare are more certain about what the healthcare ministry was than what it is or will be. Latent in all who are concerned for the future of the healthcare ministry is a longing, perhaps even an expectataon, that some wily theologian will identify the essence of Catholic healthcare so that, knowing what that essence or nature is, they can produce it and make it available. But this is not likely to be the case. Catholic healtheare in the past was built upon the religious values and commitments of women who forged a ministry in isolated railroad towns in the West and in the urban poverty of 19th-century American cities. People who practice reflective disc~i'nment together will not discover the new essence of the healthcare min- )stry, but they will invite the leaders of this ministry into a period of dialectics in which the clash of facts and values, of business realities and religious visions, wil.l give rise to a new foundation of the Catholic healthcare ministry. Reflective discernment pro-cesses are heuristic: they strive to pose questions whose answers will render the world in which we live coherent and enlivening. But Catholic healthcare is not yet in such a world. In all like-lihood, it will be some time before the healthcare ministry is securely situated on a new foundation. When that time arrives, Catholic healthcare will be distinct from what it was for most of the 20th century. Yet, in a form that is not altogether clear at this time, it will be a ministry of service and witness, of diaconia and kerygma. At present, however, American Catholic healthcare remains a pilgrim ministry that tries to read the signs of the times and find its way into the future. Notes 1 "Ethical and Religious Directives for~Catholic Health Care Services" was approved by the National Council of Catholic Bishops at their November 1994 meeting. First published in Origins 24~ no. 27 (15 December 1994): 449-462, it was afterwards published as a booklet (Washington: United States Catholic Conference, February 1995). May-yTune 1996 Ga/lagber * Ecdesiology of the 1994 Healtbcare Directives 2 Avery Dulles SJ, Models of the Church (New York: Doubleday, 1974). ~ Adam J. Maida, Church Property, Church Finances, and Church Related Corporations (St. Louis: Catholic Health Association, 1984), pp. 53-58. 4 Yves Congar Op, Lay People in the Church, trans. Donald Attwater (London: Bloomsbury Publishing Co., 1957), p, xxiv. s Philip Murnion, "The Next Steps for the Laity," Origins 25, no, 2 (1995): 30. 6 Ladislas Orsy SJ, "Structures for the Vision: An Interview with Ladislas Orsy sJ," America, 7 October 1995, p. 12. 7 See Bernard Lonergan SJ, Method in Theology (New York~ Herder and Herder, 1974), pp. 285-293. s Dulles, Models, p. 92. 9 Dulles, Models, p. 76. ~0 See K. Danner Clouser and Bernard Gert, "A Critique of Principlism," Journal of Medicine and Philosophy 15 (1990): 219-236; John Arras, "Getting Down to Cases: The Revival of Casuistry in Bioethics," Journal of Medicine and Philosophy 16 (1991): 29-52. See also Jonathan D. Moreno, Deciding Togetber: Bioetbics and Moral Consensus (New York: Oxford University Press, 1995). ~ Kevin Wildes sJ, "A Memo for the Central Office: The 'Ethical and Religious Directives for Catholic Health Care Services,'" Kennedy Institute of Ethics Journal 5 (1995): 138. ,2 Orville N. Griese, Catholic Ide~nti?y in Health Care: Principles and Practice (Braintree: Pope John Centei', 1987), p. 401. ~3 James Keenan and Thomas Kopfensteiner, "The Principle of Cooperation," Health Progress, April 1995, p. 24. Annunciation Having left no hint Of handkerchief or halo, Gabriel was gone. There was no other word between them needed, For she and God would grow together so, No angel would intrude. Sally Witt csJ Review for Religious GEORGE ASCHENBRENNER Abandonment That Enlivens and Sets on Fire for Mission In 'recent times mission, community, authority, and obe-dience have not always blended well in religious congre-gations. But, when a congregation carefully integrates these four elements, it possesses a healthy center of religious experience that makes possible a clarity of identity, a cohe-siveness of membership, and, most importantly, a fire for mission. This is the thesis of this article. The challenge .fa.c.ing us religious today is not simply a matter of deploy-ing members efficiendy or satisfying their ministerial pref-erences. Rather, the challenge includes a self-abandonment that renews the members' total reliance on a loving God while enlivening them and setting them on fire for mis-sion, their hearts fused together in one consecration. The issue fundamentally is religious and spiritual. Mission always has the overarching importance when-ever it is related to community, authority, .and obedience. Mission, as the very heart and meaning of any congrega-tion, ties the members into the great desires of God as revealed in Jesus. Surely more than being just a job, mis-sion draws its effectiveness from a spiritual theology, active and unitive within the hearts of all the members. At the same time, though mission has a priority over the other three elements, it can never replace any of them without George Aschenbrenner SJ is presently director of the Jesuit Center for Spiritual Growth at Church Road; Box 223; Wernersville, Ptnnsylvania 19565. symposium part 2 May-j~une 1996 Ascbenbrenner ¯ Abandonment That Enlivens seriously weakening the congregation's overall effectiveness and corrupting the significance of the element apparently replaced. Obedience when separated from the other three becomes an unhealthy ascetical practice, something shortsightedly in and for itself. Mission when separated from community produces a scat-ter- shot diffused effect, and community without much relation to mission narcissistically turns in upon itself. No, there is no avoiding the interrelationship of these four elements. The very identity and stability of a congregation depend upon it. A clear central integration~of these four elemeflts is as neces-sary for active as for mona~stic congregations, despite the signif-icant differences between them. In religious life today this fourfold central unity may express itself differently in the two, but it r~emains important for both.~ Though not easily accomplished, this central unity .can take on a critical importance in active con-gregations. Because it is the nature of an active community that its members be sent out and dispersed in a variety of ministries, the accomplishment of unity and a sense of felt membership can be difficult. But when the centrifugal force of ministry is not bal-anced with the appropriate centripetal force of community, the pain of disunity and loneliness can destroy the congregation. In many cases the issue addressed here touches on nothing less than the very survival of the group. After renewing a basic .supposition about religious life, I will develop a spirituality of abandonment as central to ,apostolic mis-sion. This spirituality has four different personal objects and cen. trally affects the exercise of religious government for mission. Finally, four results emerge when an appropri.ate,integration of our foursome is ~achieved. Religious Life: Essentially Corporate Existence Orders and congregations each have their own version of the evangelical imperatives of chastity, poverty, and obedience, but all of them have a corporate faith, focused in a shared vision and mission, that distinguishes religious life from other life-forms in the church. In the midst of a great variety of changes within reli-gious life, an essential corporate existence continues to play a central identifying role. And t.hough the und~erstanding of reli-gious community has shifted a lot since Vatican Council II, only some clear shared corporate vision--believed and practiced by Review for Religious all--can prevent religious life from changing into a wholly dif-ferent form. This fundamental communitarian existence stands as one identifying continuity stretching back even to Pachomius in the 4th century. At a time of shifting meanings for religious community, care must be taken not to lose the reality. Especially in the active apos-tolic model, one of the revealing signs of a religious vocation con-tinues to be a genuine desire for a shared faith and life. This must include some form of the following actions done together: shar-ing faith, praying, living, and ministering. These shared actions are not arbitrarily left to the individual's choice or whim. They con-stitute membership. So one is excused only for directly ministe-rial reasons. These commitment mechanisms ritualize in some genuine fashion the corporate vision and faith. Without such reg-ularly siiared experiences, the sense of religious community becomes ethereal and chimerical. Therefore, in some carefully understood sense, religious life is life in community, and not just on one's own. For an active religious, not to have a genuine desire to be,together in praying, living, and ministering becomes a seri-ous countersign to membership and cannot simply be tolerated. This corporate shared life has within it a dynamic impulse to public, visible expression. The life-form of a secular institute runs on~a different dynamic: to be hidden and unrecognized within the secular society. And so, ordinarily the religious life-form will stand out more than that of a secular institute. This element of public visibility gives external expression to the essential corpo-rate nature of religious life. Of cot~rse, the evangelical impera-tives, especially celibate chastity, add their own focus~to this central corporate identity. My point here is simple and clear: reli-gious life is not something done on my own and alone. It is always a shared corporate vision and existence. Mission: A Profound Spirituality and Theology Mission is a great growing concern within religious life today, and well it should be. But this great concern can be misunder-stood. In these days of second, third, and even fourth careers, more and more religious find themselves wondering "What would I like to do now?" or "What should I try after ten years of teach-ing?" Though these and similar wonders can naturally entertain our minds, they can fixate us on too superficial a level. As men- May-June 1996 Aschenbrenner ¯ Abandonment That Enlivens tioned above, mission is not finally a matter of personal preference and efficient deployment of members. Mission in religious life always catches fire in a profound the-ology and spirituality. Religious consecration gathers together and roots members in the mystery of Jesus' obedience to the great universal mission of God's love. A passionate desire for every-body to know how loved and cared for they are in the mystery of God is always burning in Jesus' heart. He is always on this mis-sion. It is his very identity. Jesus' consciousness is dominated by a sense of being sent. He never stands on his own. He never comes to do his own thing. Whatever he speaks and does and is, he receives from another. The Gospel of John makes this very clear in many passages. "I do nothing on my own authority but speak simply as my Father has taught me. The one who sent me is with me now: the Father has never left me alone, for I always do what pleases him" (Jn 8:28-29). There is a clear limit to any process of self-actualization in Jesus. This clear limit does not speak of immature dependency, but rather points to a theology and spirituality of love always aflame in his heart. The receptivity involved in Jesus' experience of mission reveals the central love affair that burns at the core of his identity. Rather than passive submission to the marching orders of some distant authority, mission for Jesus always radiates a life of love with the One he calls "my dear Father." At the heart of this love affair, a mysterious abandonment burns in an identity of perpetual ado-ration. It is an adoration that sets him afire every day for his mis-sion and finally for the fearful but well-loved completion of that mission: the great Passover of his life. He does not tell his dear Fathe~ what to do. Rather, their self-abandonment in mutual love forges such a union that Jesus, aglow in the Holy Spirit, is God's mission always burning among us. Jesus: Abandonment to His "Dear Father" In this abandonment Jesus' heart is always burning true. Sometimes he shows his love by carrying out ordinary routines, while at other times he performs deeds of high drama. All disci-ples of the great mission of God must do both kinds of things in their own lives, according to the specifics of their own personal religious experience. Review for Religious In the temple at the age of twelve, Jesus speaks a word of truth: "Didn't you know I must always be where my dear Father is?''2 This truth radiates identity for the young boy, as well as for his distraught mother and foster father. While not easily under-stood, such a word invites contemplative treasuring in their hearts. It not only cannot be contradicted, but it allur-ingly presages a mysterious future. Years later this word has become so clear in his heart as to call him away from his beloved home and mother. An urgency beckons him, an urgency to go to his cousin, the Baptizer, at the Jordan. There the fire flames forth in an enor-mously special way. A religious experience, always alive in his heart, flashes forth in a dramatic moment. A love beyond words and imagining; a Son so specially beloved and pleasing; a servant uniquely chosen for mission--in such a moment the abandonment of his life to his dear Father is so very obvious and very right. He knows that this fire in his heart has not been set by himself, but by a dear Father's loving Spirit. The original temple-word, now a clearly recognized relationship with a dear Father beloved beyond limit, becomes a guiding light all through his busy life in the midst of the people. Always he is one called and sent into the mission of every day. This special inner consciousness keeps the fire of loving aban-donment zealously aglow, ~in his heart. "I have come to bring fire to the earth, and how I wish it were blazing already!" (Lk 12:49). This inner fire burns finally into the completion of his bap-tism. "There is a baptism I must still receive, and how great is my distress till it is over!" (Lk 12:50). The growing paschal ful-fillment of that temple-word brings him into the great mission-ary climax of his life.-It is high drama. A mission of love plays itself out on the stage of his troubled heart, and the audience stretches into the fullness of time. In an olive grove his aware-ness that "everything is possible for you, dear Father" raises a puzzling possibility: "Take this cup away from me." But, beyond the fear and questioning of his mind, in the deepest adoring still-ness of his heart, that fire of self-abandonment faithfully burns and enlivens: "But let it be as you, not I, would have it!" This chosen servant, so much the delight of God, brings the whole mission of his life to unending fullness in the climactic Mission for Jesus always radiates a life of love with the One he calls "my dear Father." 2~lay-37~ne 1996 Aschenbrenner ¯ Abandonment That Enlivens challenge of Calvary. Though the drama and intensity of the moment is high pitch, the story is still the same: a servant aban-doning himself to the Beloved. The mission of love is now some-how complete. "It is accomplished" (Jn 19:30). "Dear Father, into your hands I give over my spirit" (Lk 23:46). Jesus, God's mission. in our midst, stripped to the simple clear essence of his identity, becomes a fire of forgiving love blazing into the fullness of time. Disciples: Sent for Missidn This enlivening fire for mission in Jesus is meant to deter-mine the missionary lives of all his disciples. A great desire for mission and evangelization sends disciples all over the world. This evangelization must always be fueled by an urgency of desire that more and more people taste the joy, freedom, and union of God's deeply personal love in Jesus, a reconciling love in which we all live and move and have our being. Disciples always bring an aston-ishing wealth of gifts, training, and experience to this mission of evangelization. This is marvelous. The cooperation and blend-ing of all these talents in any particular operation, however, is not always easy. At the heart of this sense of mission must always be the same profound identifying attitude of Jesus. An eager, ready abandon-ment in love stokes the heart's coals for the fire of mission. Such missionary eagerness comes from a burning desire to be sent, This fire for mission involves a profound attitude in faith that becomes visible in the results of an appropriate ministerial place-ment process. Daily discipleship in the great mission of Jesus always requires the stance of radical abandonment that identifies Jesus in his love affair with his dear Father. Various dangers today threaten the faith attitude and reli-gious experience needed if we are to share Jesus' burning sense of mission. In recent years many congregations have borrowed ter-minology from corporate management and social psychology to name roles played in the community's organization and struc-ture. 3 While there surely is some value in this, we must be care-ful~ of the significance of our language. Language often has an effect on us that is not immediately evident, It can .talk us into or out of certain attitudes, almost without our noticing. If we slip out of the profound faith perspective described in this article, a prophetic vision easily becomes ideological, and fire for mission Review for Religious becomes political competition. We must be careful that our words do not distract us from the realm of profound faith where the dynamics of life and love are often quite different from those of our secular society. An age still strongly individualistic, therapeutic, and security conscious keeps the focus on self and taking care of self. In ways insidiously subliminal or at least not obvious, this spirit can lead to an assertiveness that resists the abandonment that sets a person afire for mission. Especially when this therapeutic spirit seems very convincing, the dynamic of "sending oneself" can quench the red-hot coals of missionary abandonment. Such self-sending is easily justified in the heady winds of assertiveness and individ-ualism. Such self-sending often makes a person blind to any par-ticipation in the corporate vision; it blocks genuine community mediation and can even manipulate it. Such an attitude and prac-tice ~threatens our sharing in Jesus' sense of mission. The issue finally is always the same: The self-abandonment that enlivens and sets the heart on fire is itself being abandoned. An Abandonment to Whom? The abandonment described here must be an interpersonal experience of love. Though we may pledge allegiance to a flag, we can abandon ourselves only to some person who loves us. Then, when the beauty of the beloved is magnetic enough, the aban-donment becomes practically unavoidable. 'No mere cause, how-ever noble and (xciting, can affect us in this way, can move us as profound interpersonal love, engagement, and abandonment of self can. The abafidonment beyond self that participates in God's mis~- sion in Jesus always includes four loves or four ways of loving. First and foremost, we abandon ourselves into the loving hands of God. This falling 6ut of control can never be forced or strongly willed on our own. We can only be lured and seduced to it by the astonishing beauty of God's love in the fidelity of Jesus. For someone who does not feel the magnetism of that love, the aban-donment so central to this article not only will be almost unin-telligible, but will also be altogether impossible. The person may even repel any such suggestion. The continuing struggle in active apostolic congregations to integrate mission and consecration is relevant here. A certain consecration to, with, and in God is nec- May-June 1996 Ascbenbrenner ¯ Abandonment That Enlivens Our hearts' desires and attentions must not focus on ourselves, but on needy people of the world. essary if mission endeavors--even fervently "prophetic" ones-- are to become more than just efficient social work. In other words, the proper integration of consecration and mission can take place only in the actual experience of abandoning ourselves to God's love so radiantly.inviting in Jesus. Second, fire for mission also involves an abandonment in com-passionate sensitivity to all sorts of needy people in our world. No impersonal cause, however rabidly espoused, will suffice. A specification and personalization of the great needs throughout our universe invites the missionary abandonment described in this article. For this aspect of the abandonment to have strong effect today, certain countercultural developments are needed. Our hearts' desires and attentions must not focus on ourselves, but on needy people of the world. This calls for gener-ous abandonment. The charism of each congre-gation must help its members to see needs in the world and then to set priorities. The charism must be alive in their hearts so that they actually address some specific needs of today, rather than simply embrace a vague universalism. A charism that is trying to do everything runs the danger finally of accomplishing nothing. Third, abandoning myself to the community of brothers or sisters who share the same religious consecration implies a belief that our corporate good is much more important than my own individual good. Community here must be, not some idealized reality, but the real people of the here and now. This aspect of abandonment for mission does not make light of my own good, but presumes the pervasive corporate identity whereby my own sense of self cannot be conceived apart from our shared life and mission together. The central energizin, g concern is we, not me. Once again, as mentioned earlier, corporate ministerial impact is what mission is about, not a scatter-shot effect of talented pro-fessional individuals. This corporate identity is not easily attained in an age of therapeutic individualism. It continues to be a major issue in religious formation today, and it must be resolved suffi-ciendy at the time of profession if candidates and communities are to have a future together. Fourth, the abandonment we are discussing will always some-how involve human mediators who specify, clarify, and incarnate Review for Religions God's loving authority in Jesus for mission. Whether these medi-ators are friends, a spiritual director, a leadership team, a provin-cial, the bishop, or the people with whom I live, mission can never be simply a matter of myself and God. The dialogue and dis-cernment stretch beyond individual limitations. Each member's discernment always assumes great importance, but is never the ultimate determining factor in the decision. In many situations human mediation is precisely the point of struggle and disagree-ment among us. Some of this struggle is an understandable reac-tion to excessively authoritarian practices of mediation in the past, but not all of it is so easily explained. Some of this reaction needs to be explored and challenged. Without settling for vague gen-eralities at this point, I want to describe some specific develop-ments in the riext section without, however, resorting to overly definitive, rigid uniformities. This brings us to the role of religious government in fostering a congregation's fire for mission. Role of Religious Government for Mission Models of religious government have gone through an enor-mous transformation since Vatican II. The diversity of develop-ment between men's and women's congregations has been striking. As we become sensitive to the enriching differences of the femi-nine and the masculine, this diversity of development is expected and is perhaps long overdue after many years in which women religious were forced into structures and models originally cre-ated for men. But some further questions surface at this point. Should the governmental models in congregations of women and men be so different? Along with some diversity that all seem happy to allow for, should there not be more similarity in the role of authority and the practice of obedience within men's and women's congregations? How do we recognize and maintain, both for women and men, a continuity of development with the past.in this area of religious authority and obedience? (Such continuity, though not easily recognized at certain junctures in the development, is always a sign of the guidance of the Holy.Spirit.) These questions are not easily answered, and I hope that together we will deal hon-esdy with them for some time. It is too easy a resolution simply to say: that is the masculine way and this is the feminine way. It is my hope that the diversity in thi.s area between the practice of men and women will be mutually challenging and enriching. May-June 1996 Aschenbrenner ¯ Abandonment That Enlivens To give authority to someone utterly without the charism of leadership will usuall not promote the corporate ministerial impact of a con regation, o A movement awayofrom hierarchical models has character-ized ma.ny congregational leadership arrangements since Vatican II. This movement was not so clearly called for in the cohncil's Decree on the Appropriate Renewal of the Religious Life; espe-cially in its treatment of obedience.4 Throughout all the docu-ments of the council, we can clearly find glimpses of a new "vision for the people of God that would legitimate in the Spirit-some of this movement away from a thoroughly hierarchical model. But, withgut' doubt, other waves of influence gathering force over the last thirty years have been churned up and driven along by secular winds. Strong'democratic and egalitarian presumptions have been hard at work deconstru4dng most models of ¯ authority and government. And, once tidal-wave proportions have been reached, it is hard to be concerned about nuance and degree of development and chan~e. The Ignatian model is an interesting.~xample. The original Ignatian concePtion of authority and obedience for mission was strongly hierarchical and centralized. It was this strong centralized model, of authority that made both internal cohesiveness and widespread external ministry possible. Some would view this Ignatian model as the beginning of active religious life in the ~'modern world,s Congregations of women and men claiming Ignatian 'influence and roots in their founding interpret this in quite different ways today, howe~,er much they have or have not thought through and discussed the matter. A triangular model of authority as flowing down from the pinnacle has given way to a model of much more mutual and shared responsibility. We are rediscovering the authority in each mature believing person. When well informed by the Holy Spirit and well in touch with God's people as a whole, each person is able to "author forth" as part-of God's mission of love among us. But is this individualized, egalitarian authority enough for the mis-sion of religious life in the future? If we simply let the recent decentralizing development have its way, will the. proper under-standing and practice of authority for mission just naturally emerge? I think not, Such a development implies too ethereal a Review Jbr Religious view of the Holy Spirit, as though not inviting the cooperative ohard work of human minds and hearts. Authority's triangle can-not simply be exchanged, in my opinion, for a circle composed of brothers and sisters of completely equal authority. A Model of Concentric Circles To properly integrate mission, community, authority, and obe, dience, I suggest another model for religious institutes: concen-tric circles. In the centermost circle is God revealed in Jesus with a very special authority. In the next circle are the founders and foundresses with their charismatic vision and that vision's con-tinuous development. In the next few circles would be individu-als or teams on the general or local levels who possess an authority for unity and mission beyond that of all the other members. This special authority is received both from God and from all the mem-bers through the group's ecclesially approved process of choice. This distinctive authority does not finally s~t these people off from the rest of the members. As a matter of fact, it will have effect only as contextualized within, the community of all the brothers and sisters. The people exercising such special authority are sisters and brothers to. us all. This is precisely why these cen-tral circles are placed concentrically within the largest circle, which contains all the members gathered as brothers or sisters in the one congregation. In the concentric model it is important to distinguish, but not separate, authority, leadership, and obedience.6 Authority is a canonical, juridical office of power rooted in God, not in the chancery or some Vatican office. This is a power about other per-sons for.ministry. Leadership, on the other hand, is a charism of influence and inspiration over other people. This latter cannot be legalized and institutionalized. Not everyone has this charism. Though the juridical office of authority and the personal charism of leadership can and should be distinguished, we must always work hard to keep the two in a proper balance of relationship. To give authority to someone utterly without the charism of lead-ership will usually not promote the corporate ministerial impact of a congregation. To confuse this distinction and the operative government-model in a congregation will always have its cor-rupting effect on the unity of the membership and on its shared fire for mission. That lines of authority be clear regarding who May-~nne 1996 Aschenbrenner ¯ Abandonment That Enlivens exercises it and for what object is not a finicky concern for tidi-ness, but rather a strong desire for spreading fire effectively in the mission of God's love. If authority and leadership must stay in relationship, the same is true of authority and obedience. They form an essential mutual relationship. One cannot stand without the other. While author-ity invites the mature obedience of careful listening, so too must it be sensitive in careful listening to the membership's calling forth healthy mature exercise of authority. Each calls forth the other in a vitality and interrelationship always focused on greater unity.and fire for mission. The decentralizing trend in religious congregations since Vatican II has affected this interrelationship of authority, leader-ship, and obedience. It has thereby also affected the structure, appearance, and sense of belonging in many congregations: But, as we keep relating this decentralization to two other corporate values (membership and ministry) and not allow it simply to develop a life of its" own, a couple of important questions face us. How decentralized can a group become and still preserve a cohe-sive unity and an outreaching mission? How much unrefined plu-ralism can a group tolerate without losing its unity and identity? These questions not only nag at religious groups, but also affect secular organizations and are not susceptible to pat or easy answers. However, dealing with them is crucial because it keeps this decentralizing tendency in relationship with the foursome (mission, community, authority, and obedience) that provides (as this article argues) the central stability and identity of any religious congregation. One of the dangers today is that this decentralizing spirit may assume a solitary dominating influence. Religious authority, then, as exercised in the concentric gov-ernmental structure presented here, serves two major important purposes. In the first place, this authority fosters clarity and energy about the mission of God in Jesus for us here and now. Decisions are made, not simply according to individual preferences and seri- 6us individual discernments, but in light of a congregation's charis-matic identity as that has developed over years to a contemporary specification. Authority thus exercises a preserving role regarding the congregation's present specification of its identity in the mis-sion of God in Jesus. Rather than having a stifling effect, these mediators in the exercise of authority foster: fire for mission and are servants of the faithful continuity of the congregation's Review for Religious charism. Of course, they could never serve this special role with-out the energetic cooperation of us all. In the second place, this authority is especially related to the corporate unity of the group. Just as God's authority is never meant to be an oppressive ,burden, but serves toward the uplifting unity of the whole human family, so this religious authority is a unique service for love in the unity and mission of the congregation. Mediators of this authority, therefore, are special servants of the group's unity in love. Without careful, clear exercise of authority and obedience, a congrega-tion's experienced unity gets ragged and its fire for mission dims. Results of Healthy Integration The proper interrelationship of mission, community, author-ity, and obedience produces four healthy results. First, ministry is always seen as rooted in and flowing out of the Trinity. Neither empty theory nor impractic.al idealism, this profound spiritual theology must ground and animate all ministry in the church. Ministry is really God's work and not some project that we, are in sole charge of and that belongs completely to us. This vision of bedrock faith has very practical implications. The second result is one of these practical implications. This Trinitarian vision of ministry keeps in check the serious danger of finding our very identity in the ministry. To succumb to the dan-ger and identify ourselves in what we do is always to stunt the richness and profundity of our person. This is even more serious in terms of our identity in Christ. Whether consciously or uncon-sciously, letting our very identity--who we are in Christ~--be con-sumed by our hands-on daily work has serious repercussi6ns. Our view of self becomes superficial and overly pragmatic; we stub-bornly cling for dear life to our ministry. The religious experi-ence of taking genuine risks because of our reliance on God's promise in Jesus shrinks. Moreover, the physical decline of old age can bring deep frustration after many years of busy activity if we have allowed those years to teach us by osmosis this faulty maxim: The harder we work, the holier we become. As disciples called by Christ and, saved in Christ, our identity is given; it is revealed, not earned, not merited. "It is, remember, by grace and not by achievement that you are saved . It was nothing you could ordid achieve--it was God's gift of grace which saved you" (Ep 2:6, 8). May-June 1996 Ascbenbrenner ¯ Abandonment That Enlivens Jesus' death on the cross is our hope, our salvation. He is our identity beyond all others. In this greatest act of love, we find an identity so deeply rooted in God that we can be surprised; sur-prised by a ministerial availability beyond limits we had mistak-enly imposed, surprised by a ministerial effectiveness beyond our careful planning, and surprised by an experience of aging that invites an. intimacy with Jesus beyond expectation. Once again the central point of this article stands clear: Jesus' abandonment on the cross attracts us and unites us in a similar abandonment that is the core of all ministry. As a third result, when mission, community, authority, and obedience are meshing in the proper way, an invigorated sense of membership pervades the congregation. Members do not feel competitively alienated from one another in seeking, finding, and carrying out employment. Members, rather, feel part of a reality much. bigger than themselves because their individual placement in ministry somehow really involves the entire community. Their daily ministry is part of the community's whole commitment to mission, extending far beyond individual preference into the enor-mous venture of God's mission of love in Jesus for the transfor-mation of the whole universe. As a fourth result, the proper implementation of the four-some described in this article enables a congregation to pool its resources, especially financial ones, and respond to some extremely critical contemporary needs even when the work is not recom-pensed by a living wage or any salary at all. A corporate commit-ment can overcome the limiting of ministries only to those that individual members find adequate to support themselves. In this way availability for minisu'y is stretched beyond the limits of indi-vidual preference, individual job search, and individual income. In conclusion, the church throughout the world,-and espe-cially in North America, faces the tremendous missionary chal-lenge of a civil society becoming more and more secularistic, more permeated with a practical atheism. In the face of such a challenge, fear would distract our gaze and corrupt our courage. All of the church's members must respond courageously. But we religious, from the vantage point of our celibate, simple lifestyle, should be able t6 gaze and~listen together in a specially sensitive and enlightened way, always eager fo~ a self-abandonment that will enliven, not dehumanize, us and will set us on fire for mission way beyond the individual likes and dislikes. The fire of this self- Review for Religious abandonment will constantly remind us, and everybody, that God is at the heart of it all and that God's love in Jesus is the real work being done and to be done. Notes l See George Aschenbrenner sJ, "Active and Monastic: Two Apostolic Lifestyles," Review for Religious 45, no. 5 (September-October 1986): 653-668. 2 This is a tra~nslation of Luke 2:49 suggested by the Jesuit scripture scholar Father David Stanley in a retreat given in 1967. 3 See Ma~y Linscott SND, "The Service of Religious Authority: Reflections on Government in the Revision of Constitutions," Review for Religious 42, no. 2 (March-April 1983): 212-213. 4 Most commentators on the document notice an ambiguity within a variety of positions due to the conflicting views represented in the body 6f the council and in the commission responsible for Perfectae caritatis. See Commentary on the Documents of Vatican 11, vol. 2 (New York: Herder and Herder, 1968), pp. 301-370. s See David Knowles, From Pachqmius to Ignatius (Ox,ford: C_larendon, 1966), pp. 61-68. 6 See Mary Linscott SND, "Leadership, Authority, and Religious Government," Review for Religious 52, no. 2 (March-April 1993): 166- 193. Composition of Place With consistency, theocean disarms life's taut livery. Before the vasL I let it, like a magnet, draw away heavy-metaled worry that cages me unfree. In its place I embrac~e the gossamer interlace of sun and s,ky and foam, fit garment for a psalm by the side of the sea with ;the waves' response in holy antiphony. Anna Marie Mack SSJ May-if:tote 1996 JUDITH A. MERKLE Gathering the Fragments: New Times for Obedience an Matthew's Gospel we visit a scene with which we are all miliar, the multiplication of the loaves and fishes. Jesus, upset over the death of John the Baptist, withdraws to a quiet place. The disciples and the crowds follow him. The sick come and he heals them, even though he is filled with a sense of loss. It becomes evident the people are without sufficient food. Through strengthening the faith of the disciples, Jesus not only heals the sick but even feeds those who journeyed with him to this out-of-the- way place. At the end of the meal, the apostles gather the fragments from the feast and then continue to journey with Jesus. We too have journeyed with Jesus to what some would call an out-of-the-way place. Over the last thirty years, we as religious have set out in search of Jesus. As Perfectae caritatis states, "the religious life is intended above all else to lead those who embrace it to an imitation of Christ and to union with God" (§2). We have found Christ in prayer, in the poor, in our classrooms and emer-gency wards, on planes to Africa, and in AIDS clinics in our urban areas. We have sought union with God in the reforms of Vatican II, in the retreat movement, marching with farm workers, or pro-viding support to the elderly. We find ourselves in a new place, still seeking to listen to his word. We too have our sick with us, and we have our concerns for them. We too wonder if we have brought enough food for the Judith A. Merkle SNDdeN is in the Religious Studies Department at Niagara University. She is the author of Committed by Choice (1992) and a forthcoming book on religious life, cultural crisis, and the vows. Her address is: P.O. Box 1869; Niagara University, New York 14109. Review for Religious journey. We seek food from Jesus for these next steps of renewal, while at the same time knowing that a world on the cusp of a mil-lennium seeks new food from us. We too, like the people on the hillside, are at the end of a divine banquet. Historically we have witnessed in 19th-centnry religious life a multiplication of the loaves and fishes. In its insti-tutions, its way of organizing religious living, its powerful con-tribution to the church, and its marvelous growth, we have seen something unparalleled in church history since the 13th century. , Today we are left with only the fragments of 19th-century religious life; the fragments of the institutions they founded, the fragments of the way of life they constructed to express religious life, the fragments of their spirituality and beliefs. We can no longer go back and re-create the world they once built, and nei-ther the quality and extent of the next divine banquet nor our part in it is clear to us. There is, however, a choice before us today. We can sit on the hillside and tell stories of a wondrous event, of a former way of living religious life, remembering with nostalgia that brief moment of grandeur when God so touched our lives. We can allow our companionship to cover up our hopelessness about the times ever again being right for such a visitation. Or we can hold the fragments in our hands and ask what revelation they may hold for 'us. Why did God leave us with these fragments? Why must the disciples gather them up? As people living on fragments, we must ask, too, what the people did the day after the banquet. How did they continue their journey of faith? We know they did continue it because today we can gather in Jesus' name and we remain a people who live in this mystery. Let us, then, hold these fragments in our hands and pon-der the pain and promise in them. We will be examining expressly the vow of obedience and how, in the context of our times, it takes on new meaning. We will first discuss how religious share in the cultural crisis in our society at large, and in this way we will speak to the pain these fragments hold. Second, we will focus on obedience as affective bonding and on the life process which this involves. Here we will take heed of the promise which religious living holds in our cul-ture as we face issues of morfil decline, fragmentation, and drift. I would like to explore with you the challenge this call presents personally, congregationally, and eccle~ially. May-3~ne 1996 Merkle ¯ Gathering the Fragments What is obedience in a social context where the rules have changed from a premodern to a modern to a postmodern mindset in a thirty-year period ? The New Situation We sha~e with others in the Western world in a new situation. of our lives. A recent book makes it clear that the United States society currently lives from moral fragments and community frag-ments only. Ours is a time of moral breakdowns, moral hope-lessness, and drift. We have looked to both economic progress and government to provide a quality life for all, but we realize more and more in the 1990s that there is nothing more important to our lives together than the regeneration that moral community can provide,l ~ Hearing this analysis as religious, we know that the moral drift in the wider cul-ture has touched us also. Thirty years ago Perfectae caritatis launched us on a path of renewal with these words: "The more ardently religious unite themselves to Christ through a self-surrender involving their entire lives~ the more vigorous becomes, the life of the church and the more abundantly .her apostolate bears fruit" (§1). But what is the shape of this self-surrender in a culture living on frag- .ments, where cultural wisdom says to find some corner of the world where your needs are met and stay there, avoiding life's larger questions and the needs of one's neigh-bor? 2 What is obedience in a social context where the rules have changed from a premodern to a modern to a postmodern mind-set in a thirty-year period? Before Vatican II, it could be argued, religious life shared many of the characteristics of premodern life. Community was based largely on a shared geography, kinship, ethnicity, and the particular territorial identity created by the institutions of 19th-century' religious life. The cloister provided a world apart, within a modern world. Vatican II brought the modern world into the cloister, and with it the emancipation, .freethinking, open future, and promise of progress that are chariacteristic of modernity.3 Religious entered into a world organized by mobility of money and work. The old institutions and the clear but at times static thinking they repre-sented gave way to the new. We welcomed this change. New Review for Religious beliefs gave moral and social coherence to our lives. Personal freedom, using one's gifts in ministry, freedom of conscience, per-sonal' development, renewed social commitment, and political reform came to the forefront Community and Identity In this rapidly changing situation, however, the type of local community which taught the virtues, values, obligations, and iden-tity of our congregations was harder to maintain. We sought to enlarge our concept of community with a greater sense of our province community and with various new forms of government at the congregational level. We argued over government, but found ourselves really arguing over community and how we belonged as we experienced growing pluralism among us. We knew that a common checkbook was not enough of a unifier in our growing diversity. But at times we imitated a culture which turned to the market and government as unifiers in the absence of weak-ening moral community.4 But we felt the incompleteness of it all. Community became largely intentional on a small scale, yet broadened to the world at the level of association and conscious-ness. In the mobility of life, community became too transitory for many and at times only an enclave of privacy,s The change brought good and bad, yet this transition has not been complete. As we discern the new times for our vow of obedience, we grabble today for a sense of identity, not just before others but among ourselves. We struggle with the identification of the lim-its of our way of life and with' questions about the appropriate moral ways of dealing with them. For moral discourse always implies boundaries and limits the stuff of community. In this we share in the moral drift of the wider culture where also there has been a weakening of centers of moral formation: family, church, community. Postmodern Challenge We have difficulty, too, with public conversations about our identity as religious because we find, unlike thirty years ago, that words such as church, sacrament, authority, and celibacy do not always have a common core of meaning among us. Years ago we argued about progressive and conservative viewpoints, but we shared a core of meaning. Today our cofiversations reveal vast differences of meaning among us. May-dTune 1996 Merkle ¯ Gathering the Fragments This flows from our being in a culture that lacks a broad interpretative metaphor to explain the order and meaning of the world. Beyond this lack, the uncertainty of any knowledge is widely held. The meaning of any idea is constandy in flux, and no one meaning or interpretation has any authority over another. Since people believe that one cannot know the truth, they think of "truth" as merely the momentary victor among ideas vying with one another for popular acceptance. Criticism of any and all ideas goes on and on. This is a brief description of what authors term postmodernism.6 It is also a description of where some reli-gious locate themselves. We also find a weakening in our skills for envisioning and pursuing the common good together. In a more static society, one cannot opt out of the common good, for one's own enter-tainable options are out of the question if they infringe those of another, and vice versa. In a mobile society, where community is an experience rather than a place, this face-to-face existence is weakened and along with it the ability of a group to reinforce behavior that moves beyond self-interest. We experience this in our difficulty in addressing the responsibilities and benefits of membership. ,4 Situation of Moral Hazard Charles Wilber, the economist, claims that our modern way of living separates us from one another and creates "imperfect knowledge" of one another. This in turn breaks down trust and can place us in a situation of "moral hazard." While Wilber's anal-ysis focuses on industry, I suggest that it provides a window on our experience as religious.7 A moral hazard occurs in situations where people are affected by one another's behavior. A situation is termed a moral hazard when a low trust level causes people to engage in self-defeating behaviors. An example is the distrust that can occur between an employer and employee. The employer fears that the employee is not doing her job. The employee fears that the employer will require too much work or will fire her if given the chance. In response the employee begins to withdraw and shirk her job. To remedy the situation, the employer supervises more to stop the expected laziness. If the employee could self-supervise, work would be more efficient and the company would profit. Instead, what results is a Review Jbr Religions situation where each, the employer and the employee, pursues his or her self-interest. Other individuals working in the situa-tion can observe troublesomeness growing, but no one individual can do anything about it. It becomes a climate, and a self-defeat-ing one. The result is that all individuals are worse off and the group is worse off than if they had been able to work together. Why is it so difficult in such a situation to cooperate?s Because exit is cheap and voice is expensive. Exit means to withdraw, to drop out of the conversation that would be needed to come up with a solution which serves each individual's interest and the group's interest as well. The ability to exit is facilitated by "room to move," the very meaning of a "mobile" society. Voice, on the other hand, involves the communication of one's concern to another and the willingness to work out a solution. The cost to individuals to do this often exceeds the benefits they might hope to receive. Hence, one of the two persons at odds exits. The situation of moral hazard has parallels in religious life 'today. The fragments of an earlier religious lifestyle that we live with include problematic questions about membership and the possibility of group action. We need group decision more than ever before because our problems cannot be solved by individu-als, yet our lifestyle is such that to take up the challenge of voice instead of exit is getting more and more "expensive" emotionally, spiritually, and personally. Obedience in These Times These are new times for obedience. Today the practice of obedience has to be linked to a common consciousness of one's interdependence with others, self-restraint based on a gospel life, and institutional reinforcement of those values that constrain self-interested behavior and build common meaning out of a plural-ity of experiences. Those in leadership know that government can regulate only what people allow to be regulated. Money and government are inadequate unifiers unless there is a moral com-munity based on these beliefs. Researchers today point to "affiliative decline" among reli-gious. They charge that religious lack a sense of purpose based on a belief in the meaning and viability of their way of life. This breeds a sense of disaffection or alienation. The researchers believe that congregations will decline if members have no stronger reason to remain than mere bonding.9 May-June 1996 Merkle ¯ Gathering the Fragments For these reasons the reclaiming of obedience today has to address issues of meaning and common commitment in a situation of pluralism. It has to further outline the path by which religious and their congregations bond the real people who are their mem-bers in the diverse situations in which they live, by shared com-mitment to and reinforcement of the values which give meaning to their lives and direction to their congregational ministry. Our language of obedience has to touch,the process by which we learn to participate--because we want to, as an affair of the heart~-in the life and mission of our congregation. We obey in the '90s:like religious before us, in imitation of Jesus, who obeyed his heavenly Father because he wanted to, out of love. He defined his whole life by this pursuit. Postmode~m means that the systems of the modern age are no longer workable. Progress, freedom of choice, and open bound-aries have not necessarily brought quality of life. We realize today that some of the systems we created in renewal are defective. We, like others in our culture, are searching for meaning, spirit, and moral direction and for new structures, policies, and organiza-tion to unify our communities. Questioning these new times of ours for obedience, there-fore, has consequences for congregational and ecclesial regener-ation as well. There is no obedience without mutuality. As we turn to obedience as affective bonding, the perspectives we gain will have ramifications for congregational response and ecclesial life. I will suggest a few of these ramifications. Obedience as Affective Bonding Obedience of the mind, or cognitive growth in one's knowl-edge of the church and the Christian mysteries, is easier to define than the path of affective bonding which the vow of obedience pri-marily involves.I° Cognitive growth can be measured by assimila-tion of important information. Formation programs, courses of study, and catechetical syllabi can put information about the church and Christian life and one's congregational spirit into a sequence of increasing complexity and hierarchy of importance. Such order-ing allows for proper intellectual formation of a religious. Affective bonding takes longer, is harder to measure, and is difficult to chart. The goal of affective learning is for persons to act as they do because it is in itself satisfying to them. Educational Review for Religious literature offers mbdels to help people reflect on the components of affective learning and bonding.To the degree that growth in obedience is a path of affective learning and bonding with God, with one's community, and with the mission of the church, :reflec-tion on such components or Stages of affective bonding can reveal important aspects of obedience today. The stages we discuss will be termed receiving, responding, valu-ing, prioritizing, and communal charac-ter/ characterization.11 Looking at them one at a time will make their meaning .and relevance clear. Receiving Obedience begins with receiving, becoming conscious of, a vocation and having a willingness to attend to people and events associated with it. All voca-tions begin with a connection: to a men-tor, to a person in a certain apostolate, to a chance advertisement, to a casual remark. Obedience begins here, long before a vow is taken. If there is any decision, it is to remain open to the sub-ject of a religious vocation. At this point there is usually no decision about the merit of the call itself. A per-son is invited to move in this stage from a consciousness of a vocation, to a willingness to receive, to a decision to give mat-ters concerning a vocation some careful attention despite com-peting choices or distractions. While receiving is a stage in obedience, it is also a recurring theme. All through religious life, there are new occasions to revisit this grace of obedience. A new member of cdmmunity is waiting to be received or a new program is being launched. New leader-ship, maybe not of one's own choosing, needs to be accepted. An intervention regarding health, retirement, or change in ministry needs to be examined. Can we even consider it? Can we receive this into our lives? Inability or refusal to "receive" one's congregational reality into one's life causes disaffection. Disaffection here is understood as an alienation from something which is important to our whole-ness or completion)2 When we make a vow of obedience, we say Our language of obedience has to touch the process by which we learn to participatem because we want to, as an affair of the heartm in the !ife and mission of our congregation. May-~une 1996 Merkle ¯ Gathering the Fragments we want our relationship with Jesus to happen within the con-text of this community in the church. Disaffection occurs because we are not in harmony with something which we have chosen as a life-giving relationship. Like the rich young man, we feel the sadness this creates. Congregational mail is not read, a change of ministry is never considered. Persons in authority are rejected before they act. We are living within a congregation, but not receivi ~ng it in our lives. Since obedience has ramifications for the bonding of the com-munity and its effectiveness in mission, disaffection at the. level of receiving can be contagious and can create a negative climate in a local community or a province. Congregational. Disaffection can also be caused by the inabil-ity of the congregation to receive the members. Whom do we receive today? Are we in a posture to receive new members? Do we receive our own present members, or do ageism, racism, and ideological battles cut us off from one another before we begin? Do we know how "they" think before they speak? Do we turn people off?. How do those of us in international orders receive members of cultures not our own? How do these things affect our bonding and our future? While we complain that members have "dropped out" of our congregations, how large is our own circle of inclusion? Ecclesial. In the 19th century the juridical mentality of the church regarding religious life was one of enclosure. To be a reli-gious meant to be "removed" from the world. The new congre-gations forming, however, were different from what canon law described. Hence, they required a new mentality to give them birth ecclesially. The church had to receive something with which it was not familiar. We find that new congregations of simple vows were formed over a period of a hundred years, while the main body of canon laws officially recognized as "religious" only the traditional, enclosed style of religious life.~3 A more radical dia-logue between religious life and the society produced, not the death of religious life, but a newness in its expression and form. The church had an important role in fostering this newness. What today needs to be received to allow this tradition to continue? Responding The next step in affective bonding is a response beyond mere attending to a call or invitation. In response a person does some- Review for Religious thing with, in, or,about the call, besides merely perceivin~ it~ Our first response to the call ofour vocation was to enter, to promise we would give our vocation a try. 0 Responding can begin passively as compliance and later .become voluntary. When persons begin religious life, they often do things they areasked even though the purpose of them may not seem evident at the time. Many would tell of judging early adjust-ments as "what is involved" and going along with what was asked. In order to take on the story of the community and its way of life, such a response is required. When response becomes volun-tary, an emotional response of pleasure or enjoyment occurs. .Responding to people, events, and matters of one's community is accompanied by a feeling of satisfaction. It is obvious that responding is an ongoing element in the obedience of the religious. What marks its distinctiveness is the passage from compliance to voluntary action. Compliance is a valuable obedient response .to many requests in religious life. However, it is only through voluntary action that affective bond-ing moves beyond the fragile link of compliance. The satisfac-tion that comes from voluntary'action is the free blending of the hearts and the wills, which is of the essence of obedience as affec-tive bonding. Compliance is only the handmaiden of voluntary action. Disaffection can occur at the level of responding when a per-son cannot move from compliance to voluntary action. Religious slip .if, fearing enforcement or fearing that lack of any response at all would invite emotional sanctions from. their peers, .they do only what they have to do. Disaffection sets in because in this state the religious are bereft of the normal emotional satisfaction that should come from voluntary participation in the life and mis-sion of their congregations. Congregational. The need to create meaningful avenues bf response' is key to growth in a congregation. Withdrawal breeds lack of emotional involvement, and lack of emotional involve-ment breeds withdrawal. Research claims that altruism in a group actually atrophies when it is not called forth.~4 The resources of love in a group are not fixed or limited; rather these moral resources respond positively to practice, to learning by doing, and negatively to nonpractice. This is not to recommend mak-ing~ exaggerated demands, but only to.re'commend that the group do some stretching. May-~tne 1996 Merkle ¯ Gathering the Fragments ~'Ecclesial. The 19th century was'a ,tirfie of new needs. The tur-moil of the Industrial Revolution called ~eligious. from the clois-ter to active involvement in collective, works :of'social significance: education, social services, and healthcare:The church was called to expand its geographical reach and its ministerial presence in a society which claimed its irrelevance. The times were not unlike our own. -, 'Religious, however, ~,ere .partners with the church in meeting this crisis. Many 19th-century orders had superiors general and were not directly under the authority of a local bishop. This new jurisdictional authority in the church enabled the coordination of ministerial works which were transdiocesan and which in turn established the credibility of the church in sectors where it was not previously received,t5 Response of religious to the ,church and response of the mag-isterial church to religious have to continue this tradition for the sake of both the church and religious life, for neither ~prospers in a climate of alienation. The crisis of the 19th century stimulated the creation of a n~w authoritative identity in the church. What is needed today to. strengthen the relationship between religious and the magisterial church is 'for each to view the other novas a problem but as a partner. At this valuing stage in the process of obedience, members make it clear that membership in community is worth something to them. There is enough participation in the life and mission of orie's congregation and enough identification with its way of life so that other people readily identify the members as belonging to the group, _ A later stage of valuing consists of efforts to grow as members, Opportunities for renewal and deepening are sought out. Here there 'is an actual preference for religious life and its values. One is committed by choice. There is an investment of time and energy beyogd the minimum. Members manifest a growing conviction and loyalty regarding the values of religious life and a desire to convinceothers or at~least share their own faith experience. Here the satisfaction felt earlier as pleasure is transformed into an aroused need or drive to act and grow as members of the congregation within the ~hurch and society. There is a motivation to live the life to its fullest extent. Commitment is measured by Review for Religious the extending of such dedicated living over a period of time and by renewed desire to continue. The ongoing dynamic of obedience is shown in the act of prefei'ence.One prefers the life and mission of one's congregation over other things. One willingly considers community priorities in selection of a mission. One willingly chooses to work through a difficult community situation. One faithfully stands by someone in illness in spite of its time-consuming nature. This is the dynamic of valuing. This growth enables the member not just to par~ ticipate passively in community life, but to function actively. A~ fundamental values are owned and appropriated deeply, they also can be translated into new forms and expressions~ Congregational. Conviction regarding the life and mission of the community breeds new endeavors and investment in the worth of meaningful traditions. Dispiritedness, however, grows in a con-gregational climate of doubt about the value of the group, its authenticity, and its future. There is no longer a desire to invite new members. There are no new initiatives. There is apathy and lack of commitment to act and grow as members. People have no energy for anything but super-ficial reminiscing and required presence. This is a great danger especially in a congregational culture which has relied on com-pliance and force as its bond of membership. No one individual can treat this doubt. A~ a situation of moral hazard, it requires group ac6on and leadership. Without oppor-tunitiesto move from compliance to voluntary action, religious are not likely to deepen .their valuing of their congregational life, for they know little of the emotional satisfaction that. comes from voluntary action. Many congregations today are discussing processes of "re-membering," of calling their members to reinvest in new ways that could help them overcome the apathy and fear which threat-ens them. When such a decision of valuing occurs, it leads to the more mature obedience of the next stages. Ecdesial. The effort of the Synod to study the value of religious life was for us religious a supportive moveas we seek or explore The ongoing dynamic of obedience is shown in the act of preference. One prefers the life and mission of one's congregation over other things. May-ffTtne 1996 Merkle ¯ Gathering the Fragments our meaning and role now and into the new millennium. We reli-gious need the affirmation of the church, not just passively, but to help us participate in its life actively and creatively within its own re-creation. On our part, what values does our experience rec-ognize as essential in spite of the rapid change we'have under-gone? What support do we need so that w& can translate these values into new fo~ms~and expressions? What do we need and what do we not need from the church? If we religious do not want our relationship to the magisterial church to be based on compliance and ~force, then we too have to do our communal work in taking hold of our future. Prioritiz~ ing As one matures in religious life, membership has to be inte-grated with other values: career goals, family relationships, beliefs, coping, with personal crises, new knowledge and experiences and opportunitie~. Religious have to see how life in community and in the church relates to other dimensions of their life. ~ The first step in prioritizing is a willingness to think issues through. The next step is to bring together a complex of values, possibly disparate values, into some semblance of order and mean-ing. Since renewal has brought a plethora :of experiences into a community, it is critical that the group be' able to sit and talk about .these new yearnings. This ability to talk,will help keep the bonds of~community realistic and centered in the present. For instance, communities can ask how members experience com-' munity when they live apart from the group. Religious need to .relate multicultural experiences, new ways of prayer, educational o'pportunities, changes in the church, mis-sion experience, and women's issues with their membership in religious community. This may require familiarity with new areas of church teaching or involvement in groups within or outside . the community that gr.apple with how the gospel and new per-sonal experiences impinge on one another. For instance, religious who are working through various types of addictive behaviors can learn together the meaning of a twelve-step program in their lives as religious. While this is, an affective process, a sharing of the heart, it also involves cognitive growth, new information, and the ability to generalize and engage in abstract thinking. It requires accu-rate information. In many instances it requires good theology. Review for Religious How do women's issues, church membership, and fidelity to reli-gious commitment relate? How is one a feminist and a member of the church? How does one integrate his desire for political reform and his commitment to the priesthood, which usually means he cannot hold public office? How does one uphold one's valuing of community life and yet reach out in a ministry that makes com-munity contact difficult? Prioritizing is an act of obedience. The organization of values as one prioritizes may result in their synthesis into new ways of membership and deeper investment in the church and community. It is obvious that prioritizing is a principal task in fol-lowing a mature religious lifecourse. Those who take on the hard work of prioritizing achieve a high result, that is, an internally consistent integration of membership in their congregation and church with other aspects of their lives. Congregational. VChen we look at the religious of the 19th century, we can see they did this prioritizing. They integrated religious commitment with an entirely new cul-ture of the Industrial Revolution. They influenced the culture and created a new expression of religious life. They distinguished themselves from "regular" cloistered religious life by collective works of social significance: education, social services, and health-care. In the eyes of the church, it was the leaving of the world which constituted the religious state. However, these religious were immersed in the world. How were they religious? They rejected the upward mobility of liberal society by differentiating their activity from other forms of work in the society. They were active in the society yet were removed by social position. They were "placed" by obedience in the works of their congregation. Their works were not those of the new profitable capitalist cor-porations, although there is evidence of scattered experiments with founding "Christian factories" to give the poor employment and a sense of Christian community.~6 We religious'today are called to the task of integrating our charism with the new situation of our culture. We still struggle with how we have left the world yet are immersed in it as a place of revelation and service. This struggle to achieve a balanced understanding will overcome the feeling of powerlessness, isola-tion, and frustration in the face of a vast and complex future. Prioritizing is an act of obedience. May-Jvtne 1996 Merkle ¯ Gathering the Fragments Those who avoid prioritizing see the choice of religious as between embracing everyday secular life as they know it and going back to a pre-Vatican life based on a religious worldview that no longer communicates, This all-or-nothing viewpoint eliminates the possibility of synthesis between the real world of everyday life and the transcendent one which prioritizing calls forth. Ecclesial. For this prioritizing to occur, there has to be a cli-mate in the church in which one can safely explore new avenues of thought and living, engaging in critical reflection and respectful dissent until the value and relationship of new ideas to the mysteries of the Christian life is.evident. Today something is perceived as credible, not just because the church says it, but because it makes human sense. Religious need to be involved in helping the church make sense to the world and the world make sense to the church. Needed church reforms such as giving women more .decision-mak-ing power cannot be ignored by religious orders if they hope at the same time to promote the credibility of the church in first-world society; nor can economic, social, and political reforms be supported only halfheartedly in poverty situations in both the first and third worlds. These corporate stances of prioritizing mark the communal path of obedience within a congregation. Communal Character/Characterization At this stage of obedience, the values of membership in their congregation have a place in the individual members' lives. The values are organized into some kind of internally consistent sys-tem and have controlled the behavior of the individual members for enough time that they are now readily seen as persons who have adopted "living the life" of the congregation. It is impor-tant to note that such a stage of obedience does not come until members have had to prioritize, that is, integrate the new dis-coveries of their gei~eration with the gospel and the founding charism. There is no "cheap grace" in religious life, and one gen-eration cannot hand on to another a ready-made commitment. At this stage of characterization, issues surrounding mem-bership no longer arofise emotion or affect except when the indi-vidual is threatened or challenged. By now .the members are described and characterized as individual persons by their iden-tification with the congregation. It has been integrated into their entire philosophy of life or worldview. To an outsider, identification with the congregation is so clear Review for Religious that it makes individual members predictable and comprehensible. The values of the community are important determiners of the way the various members approach a problem, determining what they will see as important in it. In other words, the living charism becomes a principle of ongoing and daily discernment and opens the religious to the full call of the gospel. The values of the charism will limit the things that members will take into account in attempting to find a solution .to a prob-lem. They provide a focus and an identity. They will al

One of the most pernicious effects of the Marxist schema of base and superstructure is that it posits the economy and ideology as two separate and distinct levels. The base is where the economy does its work, silently and materially, and the superstructure does its work reproducing the relations of production by remaining entirely separate and distinct from the economy, by addressing morals, religion, the nation, everything but economic necessity. This rigid division makes it difficult to think of the ideological dimension of the economy and the economic dimension of ideology. I have written before on what I could call the ideological dimension of the economy, the way that work, wealth, and capital function not just as economic relations but are coded are moralized, made into statements of virtue and worth. I am not taking credit for this idea, it can be found in Hegel, and, more critically, in Marx's discussion of primitive accumulation. I have a whole book coming out which discusses the way that work does a "double shift" as both a fundamental aspect of economic life under capitalism and a central term in capitalist ideology. Beyond that, I think that it might be useful to think of similar double shifts, where the economy functions as ideology, and ideology works in the economy. First example, in analyzing the much discussed, and hopefully fiercely fought cuts at West Virginia University one point comes up repeatedly. Which is that humanities courses like languages and literature, generally bring in more money than they cost. Humanities professors are cheaper than faculty in other departments, such as business, and generally courses involve less costly technology than courses in STEM. There have also been suggestions that other aspects of the university, like its football team, are not only more expensive, with something like fourteen assistant coaches, but cost more than they bring in. I am not sure about that last point, however, and am honestly not going that deep into the matter. There are also larger points about the general decline in state funding for higher education. I am not suggesting that one make an argument defending education primarily in terms of costs and returns--far from it. My main point here is that eliminating language programs is not the result of a simple cost/benefit analysis, a comparison of revenue in and out, but from what could be considered the ideology of economic rationality. Languages, culture, and even puppetry just seem to be extravagant even if they are not. While an instrumental calculation tells us that courses in such departments bring in more revenue, more students, our idea of what is economically rational tells us that they are expensive and not essential to whatever we think a university is, increasingly a job training center. Economical is often a representation of calculation, an idea of what is worthwhile or expensive, rather than an actual calculation based on costs and revenue. Second example: and this comes from Adam Kotsko's post about streaming, streaming services, like other app based transformations such as Uber and Airbnb, seem to be the very model of market efficiency. They have effectively eliminated the middle man, the cable provider, television network, or video store, bringing more profits directly to the studio and more choice to the audience. I am not going to get into the failure of the latter (better reserved for another post), but the truth of the matter is that streaming has not been profitable with most services working at a loss for years. Nonetheless, streaming seems profitable and a model of what it means to be successful capitalist enterprise. So much so that when my university was cutting programs a few years ago a member of the board said that he wanted the university to be like Netflix not Blockbuster, by which I assume that he meant efficient, new. and online. It is the idea, or ideal of disruption, of change and obsolescence that, explains the interest in streaming services and not their actual profitability. Of course it is possible to say that part of the fetishization of apps has more to do with the long game, with the role they play in deskilling work and making working conditions more precarious in order to replace employees with workers with even less security and lower wages. The long game, the overall social effect, is something that capitalist from Adam Smith to Milton Freeman have argued companies are not supposed to not consider--their only concern should be immediate self-interest (or in Freeman's case shareholder interest). Third example, by now you have probably heard of the viral online hit "Rich Men North of Richmond" by Oliver Anthony. I am not going recommend the song as a song, but I have copied some of the lyrics below to discuss it as a cultural moment (albeit one probably forgotten by the time you read this). Livin' in the new worldWith an old soulThese rich men north of RichmondLord knows they all just wanna have total controlWanna know what you think, wanna know what you doAnd they don't think you know, but I know that you do'Cause your dollar ain't shit and it's taxed to no end'Cause of rich men north of RichmondI wish politicians would look out for minersAnd not just minors on an island somewhereLord, we got folks in the street, ain't got nothin' to eatAnd the obese milkin' welfareWell, God, if you're 5-foot-3 and you're 300 poundsTaxes ought not to pay for your bags of fudge roundsYoung men are puttin' themselves six feet in the ground'Cause all this damn country does is keep on kickin' them downI am going to skip right over the Qanon part about islands of minors and go straight to the representation of the economy. First, we get the usual demon of the right, the welfare queen or king, the song doesn't give us gender just height and weight. That this fiction persists long after the end of "welfare as we know it" is a testament to its power as a myth. To quote Jeff Sharlet, "You can't fact check a myth." Along with this myth that welfare is an incredibly easy life we get one of the other persistent themes of the right, the strange obsession with exactly what poor people consume, in this case fudge rounds, the Little Debbie snackcake that retails for less than three bucks for a nine ounce package. A cheap vice, all things considered. The song seems to suggest that at some particular body mass ratio it would be acceptable for the state to provide these snack cakes, but it is unclear where the cut off is. If you ask me we would be better worrying about the consumption habits of the wealthy than the poor: the former are going to private jet the planet to death while we are drawing cut off lines for snack cake consumption, but I digress.The real line that strikes me in this passage is "Cause your dollar ain't shit and it's taxed to no end." This passage is often cited as the real working class pain that is at the heart of this song. It is hard to deny the first part, the past few years of inflation have driven the buying power of the dollar down. The second part, however, is more dubious. There is no tax increase that explains that decrease. Rates have gone down nationally, but that varies by income bracket, and Virginia (where I assume this is coming from) has remained in the middle range of state income tax with a top rate of 5.75%, West Virginia is slightly higher at 6.50%. However, I would argue that as much as taxes cannot be the true cause of the economic anger at the core of this song, they are its necessary false cause. (To cite Spinoza, "inadequate ideas follow from the same necessity as adequate ideas)To discuss inflation, wages, and so on as causes of the decline of the dollar, of working class conditions, is to criticize capitalism, albeit obliquely. Capitalism, the economy, is not something one can critique, not because it is beyond reproach, held sacred, but because it is seen as a fact of life, the way of the world. To criticize capitalism would be to acknowledge it as an institution, as a human creation. Instead the critical force is reserved for politicians, for those rich men North of Richmond, who have imposed taxes.  Of course it is unclear why they would do this, the profit motive is a fairly clear motivating force for exploitation, taking it off of the table often means coming up with even more baroque explanations as to why the rich men are doing what they are doing. To some up briefly, my point here is not that there is nothing like economic determination, or material conditions and causes, but just that even material causes cannot be separated from their representation, how we grasp or image them. The economy, the other scene of politics, has effects only in and through that scene, and vice versa. 

Problem setting. The 21st century is a time of global change. Globalization is spreading in all areas of human life. Against the background of these changes, culture is turning into an important factor of social and economic progress for both the human civilization as a whole and for individual countries. However, as historical experience shows, the state and its institutions play an essential role in the development of the cultural sphere, which should not only create the appropriate conditions, but also shape and implement the national cultural strategies, laying a solid foundation for the development of the entire society. The scientific task is to identify specific features of the cultural sphere as an object of state regulation, which will create opportunities for the development of the applied mechanisms of the state impact on the cultural sphere development.Recent research and publications analysis. The issues of public administration in the field of culture were investigated by a number of scientists, including: V. Averianov, S. Drozhzhina, V. Karlova, E. Kubko, V. Tsvetkov and other scholars. The theoretical and methodological foundations and aspects of public administration of the sphere of culture were studied by such researchers as V. Andrushchenko, V. Bakumenko, S. Chukut, I. Dziuba, O. Gritsenko, V. Skuratovsky, M. Zhulinskyi and others. The subject of the structure and mechanism for implementing the function of culture in public administration has been covered in the works by such scientists as O. Boiko, P. Hudzenko, V. Klochko, Y. Mandryk, M. Semenova and other researchers. A considerable contribution has been made by V. Andrushchenko, Y. Bohutskyi, G. Chmil, V. Malimon, L. Vostryakov, V. Zhidkov. The works of foreign scientists, in particular D. Adams, V. Bolto, H. Chartrand, A. Goldbard, C. McCaughey and a number of others also draw attention in terms of our study.Highlighting previously unsettled parts of the general problem. The current research of the concept of "culture" has an extensive structure that needs to be defined (re-defined) along the lines of state regulation. The paper defines the concept of "culture", based on generalization of various approaches, and distinguishes the characteristic features of the sphere of culture and its constituents. Culture is considered as an object of state regulation; effective ways for the state to influence the development of the sphere of culture in the modern conditions are determined.However, a number of priority areas still remain understudied, one of them being the support of the so-called "cultural diplomacy" and the specificity of promoting its development.Paper main body. Today, there exist several hundred definitions of the concept of "culture", as well as many approaches to its study, theoretical concepts, models and types of culture. It should be noted that the evolution of the scientific understanding of the concept of "culture" can be considered in three interrelated aspects: historical, political and philosophical.Scientists believe that the 21st century is the time when the intelligence of human resources will serve as the core, and when the largest in size European country will continue its development, focusing on cultural affairs and cultural policy. Culture should enrich the society, and shape the best thoughts of each individual. The present day should unite traditions and innovations – this is the task of the new age. The 21st century is a time of creating new conditions for the development of culture and a qualitatively new level of governance.There has always existed a close relationship between culture and politics. The development of culture depends on the state insofar as the support of culture is important for the political power. Culture is a multifaceted phenomenon. It is a certain standard, relationships between people, and specific human activities as well. At the same time, it is an integral system. However, the culture of every individual is interpreted precisely through this standard.Speaking about culture and politics and their relationship, it is worth mentioning that culture, eventually, is the result of a set of different factors, while politics is part of culture. There are certain values and behaviors in political activity. The specificity of this interaction is difference, i. e. the difference between cultures. And this is exactly what makes it possible to understand the instability of the political system under different conditions.In our opinion, in the modern world it is most appropriate to understand culture from the standpoint of the activity approach. Accordingly, from the point of view of dynamics, culture is a way of human activity, the activity of communities related to creation, dissemination and preservation of material, social and spiritual values; while in terms of statics, these are the results of the said activity. Therefore, culture is people's achievement attained through their own intellectual and creative abilities, which lays the foundation for the development of society as a whole and its individual areas.Concerning the concept of the "sphere of culture", we might note that it is of composite nature in relation to the entire set of sector-specific systems; yet, it's content can not be regarded as fully established. The specificity of the cultural sphere lies in the ways of satisfying the aesthetic and informational needs of people. Cultural activities are carried out by organizations, institutions of various forms of ownership, as well as by private individuals. This makes it obvious that the development and efficient functioning of the cultural sphere is impossible without a unified system of management in the cultural sphere. A high-quality system should stimulate the development of cultural institutions and create new opportunities for the new forms of cultural activity.The sphere of culture is multifunctional and possesses a high capacity for self-organization; but it is these qualities that makes one reflect upon whether it is really an instrument of state regulation of society's development, or whether it can be regulated at all. If we step back deeper into history, it becomes clear that long ago there existed institutions that regulated the sphere of culture, such as the government, the church, and the market.In today's world, the relationship between the state and the sphere of culture is changing; the role of the state is becoming less direct, the forms of governance undergo certain transformations. The state pays more attention to how transformation processes will take place and how effective they will be. Actually, problems do exist, and they have to be addressed. State regulation is not simply a key task, but also an important indicator of the state's activity in the world. The implementation of state regulation must have certain priorities. First and foremost, they are: preservation of the cultural heritage; creation of a unified space, based on traditions; accessibility for the general public; strengthening of the material and technical base; and ensuring the innovative development of the sphere of culture.Investigating the peculiarities of the state regulation of the sphere of culture, it should be noted that the problem resides in using the methods and modes of management that do not meet the needs of cultural institutions' integration into the market economy. This results in an inefficient utilization of resources, proving once again that formation of a single effective system of management of the cultural sphere components is a prerequisite for their future development.In this context, there are two areas of the state impact on the sphere of culture: the first is formation of cultural life in general, the second – coordination of the cultural needs and interests of different social groups. In order to effectively manage culture, a certain integration of control and self-regulation is required, with the relevant measures to be taken for the intended effect.Conclusions of the research and prospects for further studies. Having analyzed the existing definitions of the concept of "culture", one can understand that they all reflect the characteristics of this social phenomenon. Culture is one of the most important spheres of human life and the benchmark that determines the level of development of society in general.The study of the concept of "culture" in terms of the historical, political and philosophical approaches has made it possible to establish that culture is a way of human activity, the activity of communities related to creation, dissemination and preservation of material, social and spiritual values; while in terms of statics, they are the results of these activities.In the modern world, a successful development of culture at the national level implies state intervention through the mechanisms and instruments of state regulation. At the same time, the state regulation in the sphere of culture should be carried out in accordance with a set of priorities, the main of which for the time being are as follows: preservation of the cultural and spiritual heritage; promotion of moral values in the cultural space; ensuring maximum accessibility for the general public of the best samples of culture and art; creation of cultural clusters and tourism brands; a maximum involvement of tourism in the cultural sphere; ensuring innovative development of the cultural sphere; application of modern technologies; effective training of personnel; strengthening the material base of cultural institutions countrywide; support for the "cultural diplomacy".The features of facilitating the development of the cultural diplomacy will be the subject of our further research. ; Досліджено характерні особливості культури як об'єкта державного регулювання. Розглянуто різні поняття "культури", її складові, аспекти та підходи. Визначено специфічні риси сфери культури як об'єкта державного регулювання, а також способи впливу держави на розвиток сфери культури у сучасних умовах.

Problem setting. The 21st century is a time of global change. Globalization is spreading in all areas of human life. Against the background of these changes, culture is turning into an important factor of social and economic progress for both the human civilization as a whole and for individual countries. However, as historical experience shows, the state and its institutions play an essential role in the development of the cultural sphere, which should not only create the appropriate conditions, but also shape and implement the national cultural strategies, laying a solid foundation for the development of the entire society. The scientific task is to identify specific features of the cultural sphere as an object of state regulation, which will create opportunities for the development of the applied mechanisms of the state impact on the cultural sphere development.Recent research and publications analysis. The issues of public administration in the field of culture were investigated by a number of scientists, including: V. Averianov, S. Drozhzhina, V. Karlova, E. Kubko, V. Tsvetkov and other scholars. The theoretical and methodological foundations and aspects of public administration of the sphere of culture were studied by such researchers as V. Andrushchenko, V. Bakumenko, S. Chukut, I. Dziuba, O. Gritsenko, V. Skuratovsky, M. Zhulinskyi and others. The subject of the structure and mechanism for implementing the function of culture in public administration has been covered in the works by such scientists as O. Boiko, P. Hudzenko, V. Klochko, Y. Mandryk, M. Semenova and other researchers. A considerable contribution has been made by V. Andrushchenko, Y. Bohutskyi, G. Chmil, V. Malimon, L. Vostryakov, V. Zhidkov. The works of foreign scientists, in particular D. Adams, V. Bolto, H. Chartrand, A. Goldbard, C. McCaughey and a number of others also draw attention in terms of our study.Highlighting previously unsettled parts of the general problem. The current research of the concept of "culture" has an extensive structure that needs to be defined (re-defined) along the lines of state regulation. The paper defines the concept of "culture", based on generalization of various approaches, and distinguishes the characteristic features of the sphere of culture and its constituents. Culture is considered as an object of state regulation; effective ways for the state to influence the development of the sphere of culture in the modern conditions are determined.However, a number of priority areas still remain understudied, one of them being the support of the so-called "cultural diplomacy" and the specificity of promoting its development.Paper main body. Today, there exist several hundred definitions of the concept of "culture", as well as many approaches to its study, theoretical concepts, models and types of culture. It should be noted that the evolution of the scientific understanding of the concept of "culture" can be considered in three interrelated aspects: historical, political and philosophical.Scientists believe that the 21st century is the time when the intelligence of human resources will serve as the core, and when the largest in size European country will continue its development, focusing on cultural affairs and cultural policy. Culture should enrich the society, and shape the best thoughts of each individual. The present day should unite traditions and innovations – this is the task of the new age. The 21st century is a time of creating new conditions for the development of culture and a qualitatively new level of governance.There has always existed a close relationship between culture and politics. The development of culture depends on the state insofar as the support of culture is important for the political power. Culture is a multifaceted phenomenon. It is a certain standard, relationships between people, and specific human activities as well. At the same time, it is an integral system. However, the culture of every individual is interpreted precisely through this standard.Speaking about culture and politics and their relationship, it is worth mentioning that culture, eventually, is the result of a set of different factors, while politics is part of culture. There are certain values and behaviors in political activity. The specificity of this interaction is difference, i. e. the difference between cultures. And this is exactly what makes it possible to understand the instability of the political system under different conditions.In our opinion, in the modern world it is most appropriate to understand culture from the standpoint of the activity approach. Accordingly, from the point of view of dynamics, culture is a way of human activity, the activity of communities related to creation, dissemination and preservation of material, social and spiritual values; while in terms of statics, these are the results of the said activity. Therefore, culture is people's achievement attained through their own intellectual and creative abilities, which lays the foundation for the development of society as a whole and its individual areas.Concerning the concept of the "sphere of culture", we might note that it is of composite nature in relation to the entire set of sector-specific systems; yet, it's content can not be regarded as fully established. The specificity of the cultural sphere lies in the ways of satisfying the aesthetic and informational needs of people. Cultural activities are carried out by organizations, institutions of various forms of ownership, as well as by private individuals. This makes it obvious that the development and efficient functioning of the cultural sphere is impossible without a unified system of management in the cultural sphere. A high-quality system should stimulate the development of cultural institutions and create new opportunities for the new forms of cultural activity.The sphere of culture is multifunctional and possesses a high capacity for self-organization; but it is these qualities that makes one reflect upon whether it is really an instrument of state regulation of society's development, or whether it can be regulated at all. If we step back deeper into history, it becomes clear that long ago there existed institutions that regulated the sphere of culture, such as the government, the church, and the market.In today's world, the relationship between the state and the sphere of culture is changing; the role of the state is becoming less direct, the forms of governance undergo certain transformations. The state pays more attention to how transformation processes will take place and how effective they will be. Actually, problems do exist, and they have to be addressed. State regulation is not simply a key task, but also an important indicator of the state's activity in the world. The implementation of state regulation must have certain priorities. First and foremost, they are: preservation of the cultural heritage; creation of a unified space, based on traditions; accessibility for the general public; strengthening of the material and technical base; and ensuring the innovative development of the sphere of culture.Investigating the peculiarities of the state regulation of the sphere of culture, it should be noted that the problem resides in using the methods and modes of management that do not meet the needs of cultural institutions' integration into the market economy. This results in an inefficient utilization of resources, proving once again that formation of a single effective system of management of the cultural sphere components is a prerequisite for their future development.In this context, there are two areas of the state impact on the sphere of culture: the first is formation of cultural life in general, the second – coordination of the cultural needs and interests of different social groups. In order to effectively manage culture, a certain integration of control and self-regulation is required, with the relevant measures to be taken for the intended effect.Conclusions of the research and prospects for further studies. Having analyzed the existing definitions of the concept of "culture", one can understand that they all reflect the characteristics of this social phenomenon. Culture is one of the most important spheres of human life and the benchmark that determines the level of development of society in general.The study of the concept of "culture" in terms of the historical, political and philosophical approaches has made it possible to establish that culture is a way of human activity, the activity of communities related to creation, dissemination and preservation of material, social and spiritual values; while in terms of statics, they are the results of these activities.In the modern world, a successful development of culture at the national level implies state intervention through the mechanisms and instruments of state regulation. At the same time, the state regulation in the sphere of culture should be carried out in accordance with a set of priorities, the main of which for the time being are as follows: preservation of the cultural and spiritual heritage; promotion of moral values in the cultural space; ensuring maximum accessibility for the general public of the best samples of culture and art; creation of cultural clusters and tourism brands; a maximum involvement of tourism in the cultural sphere; ensuring innovative development of the cultural sphere; application of modern technologies; effective training of personnel; strengthening the material base of cultural institutions countrywide; support for the "cultural diplomacy".The features of facilitating the development of the cultural diplomacy will be the subject of our further research. ; Досліджено характерні особливості культури як об'єкта державного регулювання. Розглянуто різні поняття "культури", її складові, аспекти та підходи. Визначено специфічні риси сфери культури як об'єкта державного регулювання, а також способи впливу держави на розвиток сфери культури у сучасних умовах.

[English version below] Les usagers de drogues illicites (UDI) font l'expérience d'un vaste ensemble de dommages liés à cette consommation de drogues. Dans le monde entier, les Etats ont, depuis de nombreuses années, développé diverses options politiques en matière de drogues qui visent à réduire de tels dommages, lesdites politiques de Réduction des risques (Csete et al., 2016; Strang et al., 2012). Cette composante désigne les politiques, les programmes et les pratiques visant principalement la réduction des conséquences négatives connexes à l'usage de drogues psychoactives, légales ou illégales, sur les plans sanitaire, social et économique, sans pour autant viser la réduction de la consommation elle-même. La Réduction des Risques est basée sur un modèle de santé publique dont l'objectif premier est d'améliorer l'état de santé et de bien-être des usagers de drogues tout en réduisant les dommages pour la population et la société. Il s'agit donc d'un complément aux approches qui visent la prévention et la réduction de l'usage de drogues en général (EMCDDA, 2010). Des organisations internationales considèrent les interventions de Réduction des risques comme des good practices. Celles-ci incluent les traitements de substitution aux opiacés, les programmes d'échange et d'accès aux seringues et aux aiguilles, ou les traitements par délivrance d'héroïne contrôlée. L'une des interventions spécifiques de Réduction des Risques sont les salles de consommation à moindre risque (SMCR), que l'on définit comme des lieux reconnus légalement, offrant un environnement hygiéniquement sûr, où des individus peuvent consommer les drogues qu'ils ont obtenues préalablement, sans jugement moral, et sous la supervision d'un personnel qualifié. Bien que les SMCR peuvent varient quant à leurs procédures opérationnelles et leurs modèles de fonctionnement, leurs objectifs sont similaires. La finalité générale des SMCR est d'entrer en contact avec les populations d'UDI les plus à risque et de répondre à leurs problèmes, principalement les usagers injecteurs et ceux qui consomment en public. Pour cette population, les SMCR visent à réduire les risques de transmission d'infections, ainsi qu'à diminuer les problèmes de morbidité et de mortalité liés aux overdoses et aux autres dommages associés à l'usage de drogues en milieu non-hygiénique ou peu sûr. En plus de ces objectifs sanitaires, les SMCR visent également à réduire les nuisances liées à l'usage de drogues dans des lieux publics et de diminuer la présence de seringues et d'aiguilles usagées sur la voie publique, ainsi que d'autres problèmes d'ordre public en relation avec les scènes ouvertes de consommation de drogues. Ainsi, les SMCR visent à diminuer les conséquences négatives de l'usage de drogues illicites, tant au plan individuel que social. DRUGROOM │ 4 De tels services de Réduction des Risques sont opérationnels depuis 1986. En 2017, l'Europe compte 90 SMCR officielles dans huit pays: au Danemark, en Norvège, en Espagne, en Suisse, et dans les quatre pays voisins de la Belgique: en France, en Allemagne, au Luxembourg et aux Pays-Bas. Des preuves scientifiques substantielles ont été obtenues au cours des trente dernières années à propos de l'efficacité des SMCR. Malgré des différences opérationnelles, on a montré des effets positifs des SMCR tant pour les UDI que pour la population générale, en particulier lorsqu'elles sont intégrées dans le tissu des autres services d'assistance locale. En outre, la fréquentation et l'utilisation des SMCR ont été associées à une réduction significative des accidents par overdose et des problèmes liés à l'échange de seringues usagées, des blessures par injection, sans pour autant engendrer une augmentation du nombre d'UDI et sans affecter les taux de rechute. Les SMCR constituent aussi un point d'entrée important vers les services de soins et autres services sociaux pour usagers de drogues. Sur le plan social, la mise en place de SMCR a permis d'améliorer l'ordre public en réduisant la présence de déchets liés à l'injection sans pour autant avoir augmenté la criminalité associée à l'usage de drogues. Ainsi, les SMCR ont été évaluées comme ayant atteint leurs objectifs de santé et de sécurité publique, et trouvent donc leur place dans l'ensemble des services destinés aux UDI (Kennedy, Karamouzian, & Kerr, 2017; Potier et al., 2014). Cependant, malgré l'abondance de preuves scientifiques, la mise en place de SMCR reste un sujet très controversé, bien que ce soit à l'agenda politique d'un grand nombre de pays dans le monde (par ex. en Irlande, en Ecosse, ou aux Etats-Unis). Pourtant, à ce jour, il n'existe pas de SMCR en Belgique. La Cellule Générale de Politique Drogues a publié un document de travail en 2016 à ce sujet (CGPD, 2016). Ce document s'interroge sur la faisabilité et les conditions préalables à remplir pour la mise en place de SMCR en Belgique, avec une attention spécifique aux besoins et aux aspects organisationnels, budgétaires et légaux. Une des sept conclusions finales du document était qu'une étude de faisabilité était nécessaire si l'on voulait mettre en place de telles SMCR. C'est donc dans ce contexte que la Politique Scientifique Fédérale (BELSPO) a commandité, pour la première fois, une recherche évaluant cette faisabilité en Belgique. --- People who use illicit drugs (PWUD) experience a wide range of drug-related harms. Worldwide, countries have been converging on a core of drug policy options aimed at reducing these drug-related harms for many years, including harm reduction (Csete et al., 2016; Strang et al., 2012). This latter component, harm reduction, refers to policies, programmes and practices that aim primarily to reduce the adverse health, social and economic consequences of the use of legal and illegal psychoactive drugs, without necessarily reducing drug consumption. Harm reduction is grounded within a public health model, which primarily aims to improve the health and well-being of drug users alongside reducing community and societal level harms, and complements approaches that seek to prevent or reduce the overall level of drug use (EMCDDA, 2010). International bodies identify harm reduction interventions as good practices, including opioid substitution treatment, needle and syringe (exchange) programmes, and heroin-assisted treatment (EMCDDA, 2010). One specific intervention includes drug consumption rooms1 (DCRs), defined as legally sanctioned facilities offering a hygienic environment where individuals can use pre-obtained drugs in a non-judgemental environment and under supervision of trained staff. Although DCRs vary in operational procedures and design, the aims of DCRs are similar across sites. The overall rationale for DCRs is reach out to, and address the problems of, specific high-risk populations of PWUD, especially injectors and those who consume in public. For this group, DCRs aim to reduce the risk of transmission of blood-borne infections, to reduce the likelihood of morbidity and mortality resulting from overdose, and to help people who use drugs avoid other harms associated with drug consumption under unhygienic or unsafe conditions. In addition to these health-oriented goals, DCRs also aim to contribute to a reduction in drug use in public places and the presence of discarded needles and other related public order problems linked with open drug scenes. In sum, DCRs aim to reduce both individual-level and public-level harms associated with illicit drug use. These harm reduction facilities have been operating since 1986; anno 2017, Europe counted 90 official DCRs in eight countries: Denmark, Norway, Spain, Switzerland, and Belgium's four neighbouring countries: France, Germany, Luxembourg, and the Netherlands (EMCDDA, 2017). A substantial body of scientific evidence has accumulated over the past three decades to support the effectiveness of DCRs; although heterogeneous in design and operation, DCRs have demonstrated that they can 1 The term 'drug consumption room' is often used interchangeably with supervised injection facility (SIF), safe injection site (SIS), and medically supervised injection centre (MSIC). DRUGROOM │ 4 produce beneficial effects, both for PWUD and for the community, particularly when they are part of a wider continuum of local interventions. Moreover, (frequent) DCR use has been associated with reductions in overdose-related harms, syringe sharing and injection-related injuries, without increasing either the number of local PWUD or rates of relapse. DCRs also serve as important entry points to external drug treatment and other health and social services for PWUD. At the community level, the establishment of DCRs has contributed to improvements in public order through reductions in public drug use and publicly-discarded injection-related litter, and has not been associated with increases in drug-related crime. Collectively, the available evidence suggests that DCRs are effectively meeting their primary public health and order objectives and therefore supports their role within a continuum of services for PWUD (Kennedy, Karamouzian, & Kerr, 2017; Potier et al., 2014). Despite this abundance of evidence, implementation of DCRs remains highly controversial. Yet, the debate about implementing new DCRs remains high on the political agenda in a number of countries worldwide (e.g., Ireland, Scotland, United States). To date, Belgium does not offer a DCR to its drug using population. The General Drugs Policy Cell published a working paper in 2016 devoted to the topic of DCRs in Belgium (ACD, 2016). They sought to investigate the feasibility and preconditions for the implementation of DCRs in Belgium, with specific attention to needs, and organisational, budgetary and legal aspects. One of the seven final conclusions was that, if one wishes to implement a DCR, a prior feasibility study is essential. Against this background, the Belgian Science Policy Office (BELSPO) commissioned a first-ever study to assess the feasibility of DCRs in Belgium.

[English version below] Les usagers de drogues illicites (UDI) font l'expérience d'un vaste ensemble de dommages liés à cette consommation de drogues. Dans le monde entier, les Etats ont, depuis de nombreuses années, développé diverses options politiques en matière de drogues qui visent à réduire de tels dommages, lesdites politiques de Réduction des risques (Csete et al., 2016; Strang et al., 2012). Cette composante désigne les politiques, les programmes et les pratiques visant principalement la réduction des conséquences négatives connexes à l'usage de drogues psychoactives, légales ou illégales, sur les plans sanitaire, social et économique, sans pour autant viser la réduction de la consommation elle-même. La Réduction des Risques est basée sur un modèle de santé publique dont l'objectif premier est d'améliorer l'état de santé et de bien-être des usagers de drogues tout en réduisant les dommages pour la population et la société. Il s'agit donc d'un complément aux approches qui visent la prévention et la réduction de l'usage de drogues en général (EMCDDA, 2010). Des organisations internationales considèrent les interventions de Réduction des risques comme des good practices. Celles-ci incluent les traitements de substitution aux opiacés, les programmes d'échange et d'accès aux seringues et aux aiguilles, ou les traitements par délivrance d'héroïne contrôlée. L'une des interventions spécifiques de Réduction des Risques sont les salles de consommation à moindre risque (SMCR), que l'on définit comme des lieux reconnus légalement, offrant un environnement hygiéniquement sûr, où des individus peuvent consommer les drogues qu'ils ont obtenues préalablement, sans jugement moral, et sous la supervision d'un personnel qualifié. Bien que les SMCR peuvent varient quant à leurs procédures opérationnelles et leurs modèles de fonctionnement, leurs objectifs sont similaires. La finalité générale des SMCR est d'entrer en contact avec les populations d'UDI les plus à risque et de répondre à leurs problèmes, principalement les usagers injecteurs et ceux qui consomment en public. Pour cette population, les SMCR visent à réduire les risques de transmission d'infections, ainsi qu'à diminuer les problèmes de morbidité et de mortalité liés aux overdoses et aux autres dommages associés à l'usage de drogues en milieu non-hygiénique ou peu sûr. En plus de ces objectifs sanitaires, les SMCR visent également à réduire les nuisances liées à l'usage de drogues dans des lieux publics et de diminuer la présence de seringues et d'aiguilles usagées sur la voie publique, ainsi que d'autres problèmes d'ordre public en relation avec les scènes ouvertes de consommation de drogues. Ainsi, les SMCR visent à diminuer les conséquences négatives de l'usage de drogues illicites, tant au plan individuel que social. DRUGROOM │ 4 De tels services de Réduction des Risques sont opérationnels depuis 1986. En 2017, l'Europe compte 90 SMCR officielles dans huit pays: au Danemark, en Norvège, en Espagne, en Suisse, et dans les quatre pays voisins de la Belgique: en France, en Allemagne, au Luxembourg et aux Pays-Bas. Des preuves scientifiques substantielles ont été obtenues au cours des trente dernières années à propos de l'efficacité des SMCR. Malgré des différences opérationnelles, on a montré des effets positifs des SMCR tant pour les UDI que pour la population générale, en particulier lorsqu'elles sont intégrées dans le tissu des autres services d'assistance locale. En outre, la fréquentation et l'utilisation des SMCR ont été associées à une réduction significative des accidents par overdose et des problèmes liés à l'échange de seringues usagées, des blessures par injection, sans pour autant engendrer une augmentation du nombre d'UDI et sans affecter les taux de rechute. Les SMCR constituent aussi un point d'entrée important vers les services de soins et autres services sociaux pour usagers de drogues. Sur le plan social, la mise en place de SMCR a permis d'améliorer l'ordre public en réduisant la présence de déchets liés à l'injection sans pour autant avoir augmenté la criminalité associée à l'usage de drogues. Ainsi, les SMCR ont été évaluées comme ayant atteint leurs objectifs de santé et de sécurité publique, et trouvent donc leur place dans l'ensemble des services destinés aux UDI (Kennedy, Karamouzian, & Kerr, 2017; Potier et al., 2014). Cependant, malgré l'abondance de preuves scientifiques, la mise en place de SMCR reste un sujet très controversé, bien que ce soit à l'agenda politique d'un grand nombre de pays dans le monde (par ex. en Irlande, en Ecosse, ou aux Etats-Unis). Pourtant, à ce jour, il n'existe pas de SMCR en Belgique. La Cellule Générale de Politique Drogues a publié un document de travail en 2016 à ce sujet (CGPD, 2016). Ce document s'interroge sur la faisabilité et les conditions préalables à remplir pour la mise en place de SMCR en Belgique, avec une attention spécifique aux besoins et aux aspects organisationnels, budgétaires et légaux. Une des sept conclusions finales du document était qu'une étude de faisabilité était nécessaire si l'on voulait mettre en place de telles SMCR. C'est donc dans ce contexte que la Politique Scientifique Fédérale (BELSPO) a commandité, pour la première fois, une recherche évaluant cette faisabilité en Belgique. --- People who use illicit drugs (PWUD) experience a wide range of drug-related harms. Worldwide, countries have been converging on a core of drug policy options aimed at reducing these drug-related harms for many years, including harm reduction (Csete et al., 2016; Strang et al., 2012). This latter component, harm reduction, refers to policies, programmes and practices that aim primarily to reduce the adverse health, social and economic consequences of the use of legal and illegal psychoactive drugs, without necessarily reducing drug consumption. Harm reduction is grounded within a public health model, which primarily aims to improve the health and well-being of drug users alongside reducing community and societal level harms, and complements approaches that seek to prevent or reduce the overall level of drug use (EMCDDA, 2010). International bodies identify harm reduction interventions as good practices, including opioid substitution treatment, needle and syringe (exchange) programmes, and heroin-assisted treatment (EMCDDA, 2010). One specific intervention includes drug consumption rooms1 (DCRs), defined as legally sanctioned facilities offering a hygienic environment where individuals can use pre-obtained drugs in a non-judgemental environment and under supervision of trained staff. Although DCRs vary in operational procedures and design, the aims of DCRs are similar across sites. The overall rationale for DCRs is reach out to, and address the problems of, specific high-risk populations of PWUD, especially injectors and those who consume in public. For this group, DCRs aim to reduce the risk of transmission of blood-borne infections, to reduce the likelihood of morbidity and mortality resulting from overdose, and to help people who use drugs avoid other harms associated with drug consumption under unhygienic or unsafe conditions. In addition to these health-oriented goals, DCRs also aim to contribute to a reduction in drug use in public places and the presence of discarded needles and other related public order problems linked with open drug scenes. In sum, DCRs aim to reduce both individual-level and public-level harms associated with illicit drug use. These harm reduction facilities have been operating since 1986; anno 2017, Europe counted 90 official DCRs in eight countries: Denmark, Norway, Spain, Switzerland, and Belgium's four neighbouring countries: France, Germany, Luxembourg, and the Netherlands (EMCDDA, 2017). A substantial body of scientific evidence has accumulated over the past three decades to support the effectiveness of DCRs; although heterogeneous in design and operation, DCRs have demonstrated that they can 1 The term 'drug consumption room' is often used interchangeably with supervised injection facility (SIF), safe injection site (SIS), and medically supervised injection centre (MSIC). DRUGROOM │ 4 produce beneficial effects, both for PWUD and for the community, particularly when they are part of a wider continuum of local interventions. Moreover, (frequent) DCR use has been associated with reductions in overdose-related harms, syringe sharing and injection-related injuries, without increasing either the number of local PWUD or rates of relapse. DCRs also serve as important entry points to external drug treatment and other health and social services for PWUD. At the community level, the establishment of DCRs has contributed to improvements in public order through reductions in public drug use and publicly-discarded injection-related litter, and has not been associated with increases in drug-related crime. Collectively, the available evidence suggests that DCRs are effectively meeting their primary public health and order objectives and therefore supports their role within a continuum of services for PWUD (Kennedy, Karamouzian, & Kerr, 2017; Potier et al., 2014). Despite this abundance of evidence, implementation of DCRs remains highly controversial. Yet, the debate about implementing new DCRs remains high on the political agenda in a number of countries worldwide (e.g., Ireland, Scotland, United States). To date, Belgium does not offer a DCR to its drug using population. The General Drugs Policy Cell published a working paper in 2016 devoted to the topic of DCRs in Belgium (ACD, 2016). They sought to investigate the feasibility and preconditions for the implementation of DCRs in Belgium, with specific attention to needs, and organisational, budgetary and legal aspects. One of the seven final conclusions was that, if one wishes to implement a DCR, a prior feasibility study is essential. Against this background, the Belgian Science Policy Office (BELSPO) commissioned a first-ever study to assess the feasibility of DCRs in Belgium.

Предмет. Институционализм как научное направление экономической мысли возник в США в начале XX столетия как одна из форм отображения усилившихся монополитических тенденций в экономике, содействуя разработке и развитию «антитрестовской» политики собственной страны. В определенной мере институционализм противопоставляется неоклассическому направлению экономической теории. Цель. В настоящее время, на взгляд автора, необходимо рассмотреть вопрос о целесообразности формирования еще одного научного направления в рамках институциональной теории направления, названного нами «патоинституционализм». В рамках этой научной концепции планируется сконцентрировать внимание на изучении патологических процессов в институциональной системе и в самих институтах (которые по аналогии можно назвать патоинститутами). Использование данного названия объясняется тем, что термин «патологический процесс» образован от греческого «патос», что означает болезнь. Учитывая, что в последнее время на разных уровнях общественной иерархии участились всевозможные кризисы, которые весьма болезненно переживаются населением, представляется, что развитие патоинституционализма является весьма актуальным. Результаты. Усиление кризисов и диспропорций связано также и с институциональным фактором, причем как на уровне отдельных институтов, так и с функционированием институциональной системы в целом. Поэтому одним из важнейших аспектов развития патоинституционализма как нового научного направления должно стать изучение взаимосвязи между усилением кризисных проявлений и диспропорциональности, возникающих в социально-экономических системах на разных уровнях управленческой иерархии, с одной стороны, и институциональным фактором, институциональным направлением, с другой стороны. Еще одним очень важным аспектом патоинституционализма может стать изучение различных видов и типов патологий в самой институциональной системе, в том числе во всевозможных институтах. В этой связи крайне важной проблемой может стать определение критериев и количественных показателей, на основе которых нормальный институт отличается от патоинститута. Такого рода проблема актуальна и для институциональной системы в целом (т.е. для определения нормальной и патологической институциональной системы в целом). Очевидно также, что патоинституционализм будет связан с другими, уже сложившимися направлениями и концепциями институциональной теории. Так, один из основоположников институциональной теории Т. Веблен критиковал паразитический образ жизни занятых только финансовой деятельностью рантье-владельцев особой, абсентеистской формы частной собственности. Этим самым он по существу противопоставлял эту, если так можно выразиться, праздную часть бизнесменов остальным (нормальным) предпринимателям, реально зарабатывающим свой предпринимательский доход. Иначе говоря, по существу у Т. Веблена абсентеистская форма собственности и ее владельцы рассматриваются как некая патология, которая, в отличии от обычных предпринимателей, мешает эффективному развитию экономики, в том числе эффективному развитию научно-технического прогресса. Справедливость сказанного можно видеть на примере современной российской действительности, когда многие олигархи, сколотившие огромные состояния за коротких срок за счет использования природных ресурсов, по существу являющимися народным достоянием России и поэтому им самим не принадлежащими, используют значительную часть полученных доходов не на развитие производства, а на удовлетворение собственных прихотей. Тот факт, что многие российские бизнесмены в условиях, когда физический и моральный износ основных фондов во многих отраслях приближается к 100%, значительную часть своих доходов тратят на непроизводственное, непроизводительное потребление и нередко делают это за рубежом, также свидетельствует о ненормальности, патологичности современной российской институциональной системы, в том числе, некоторых государственных структур, являющихся ее важнейшими атрибутами. Это обстоятельство также самым серьезным и самым негативным образом сказывается на социально-экономической эффективности модернизации и вообще эффективности НТП в России. Иначе говоря, абсентеистская форма собственности один из важнейших тормозов модернизации и технического перевооружения российской экономики. Таким образом, можно видеть, что в рамках институциональной теории уже достаточно давно исследуются различного рода экономические аномалии, патологии (хотя, как правило, называемые иным образом), связанные с нарушениями, отклонениями от обычного, стандартного поведения различных институтов или институциональной системы в целом. Однако происходило это не часто, время от времени, спорадически. Здесь же нами предлагается сконцентрировать внимание на изучении такого рода институциональных патологиях, что позволит выявить общее и особенное в них, раскрыть закономерности и тенденции их функционировании и в конце концов поможет осуществить разработку направлений, форм и методов устранения этих патологий (или хотя бы это будет способствовать уменьшению негативного их воздействия на социально-экономические процессы). Целесообразно различать, на наш взгляд, патологии в институциональной системе, в институциональной среде и в самих институтах (в этом случае последние можно называть патоинститутами). Так, к патоинститутам можно отнести устаревшие институты, нуждающиеся в замене или обновлении; отжившие институты, приносящие вред и мешающие реализации прогрессивных мероприятий, а также неправильные институты, тормозящие развитие социально-экономических процессов, например, процесс модернизации российского общества. Выводы. В статье дается характеристика патоинституционализма как перспективного направления институциональной теории, определяются сущность и критерии выделения патоинститутов сквозь призму возможности использования этих понятий при анализе факторов и особенностей модернизации российской экономики.Subject. Institutionalism as a scientific direction of economic thought emerged in the United States at the beginning of the XX century as a form of heightened monopoliticheskih display trends in the economy, contributing to the design and development of "antitrust" policy of their own country. To a certain extent opposed to the neoclassical institutionalism direction of economic theory. Purpose. At present, the author's opinion, it is necessary to consider the advisability of forming another scientific field within the institutional theory the direction which we call "patoinstitutsionalizm." As part of this scientific concept is planned to focus on the study of pathological processes in the institutional system and the institutions themselves (which can be called by analogy patoinstitutami). The use of this name due to the fact that the term "pathological process" derives from the Greek "pathos" meaning disease. Considering that in recent years at various levels of the social hierarchy frequent various crises that very painfully public, it appears that the development patoinstitutsionalizma is very important. Results. Strengthening of crises and imbalances associated also with institutional factors, both at the level of individual institutions and the functioning of the institutional system as a whole. Therefore, one of the most important aspects of patoinstitutsionalizma as a new scientific field should be the study of the relationship between the increasing manifestations of the crisis and the disproportionality arising from the socio-economic systems at different levels of the management hierarchy, on the one hand, and institutional factors, institutional direction, on the other hand. Another very important aspect patoinstitutsionalizma may be to study different types and kinds of pathologies of the institutional system, including in various institutes. In this regard, the crucial problem may be defining the criteria and quantitative indicators, based on which the Institute is different from the normal patoinstituta. This kind of problem is relevant for the institutional system as a whole (ie, to determine normal and abnormal institutional system as a whole). It is also obvious that patoinstitutsionalizm be linked to other, already established trends and concepts of institutional theory. So, one of the founders of the theory of institutional Veblen criticized the parasitic life employment rentier-financial activities of the special owners, absenteistskoy forms of private property. Thereby it is substantially opposed this, if I may say so, idle the rest of the business (normal) entrepreneurs actually earn your business income. In other words, substantially at Veblen absenteistskaya ownership and its owner are regarded as a kind of pathology, which, unlike ordinary businessmen, hinders the effective development of the economy, including the effective development of scientific and technical progress. The validity of the above can be seen in contemporary Russia, where many of the oligarchs, who made huge fortunes in a short time through the use of natural resources, is essentially a national treasure of Russia, and therefore do not belong to themselves, used a significant portion of revenues in the development of production, and to satisfy their own whims. The fact that many Russian businessmen in an environment where physical and moral depreciation of fixed assets in many sectors of close to 100%, a significant part of their income spent on non-productive, non-productive consumption, and often do so abroad also shows abnormalities, pathological modern Russian the institutional system, including some government agencies that are its most important attributes. This fact is also the most serious and the most negative impact on the socio-economic efficiency of modernization and general effectiveness of NTP in Russia. In other words, absenteistskaya ownership one of the major brakes modernization and technical re-equipment of the Russian economy. Thus, we can see that in the framework of the institutional theory have long studied various kinds of economic anomaly, pathology (although usually called otherwise) related to the impairment, deviations from the normal, default behavior of the various institutions or the institutional system as a whole. However, this does not happen often, from time to time, sporadically. Here we propose to focus on the study of such institutional pathologies that will reveal the general and particular in them, to reveal patterns and trends in their operation, and in the end help to carry out development directions, forms and methods of eliminating these pathologies (or at least it will help reduce the negative impact on their social and economic processes). It is advisable to distinguish, in our opinion, the pathology in the institutional system in the institutional environment and the institutions themselves (in this case, the latter can call patoinstitutami). So, for patoinstitutam include outdated institutions in need of replacement or upgrade; obsolete institutions that bring harm and impede the implementation of progressive measures, as well as the wrong institutions, hindering the development of socio-economic processes, for example, the process of modernization of the Russian society. Conclusions. The article describes how patoinstitutsionalizma promising trend of institutional theory, defined the nature and allocation criteria patoinstitutov through the prism of the possibility of using these concepts in the analysis of the factors and features of the modernization of the Russian economy.

It has been known for several decades that a constantly growing asymmetry of the military power between the US and their NATO allies complicates transatlantic security relations. If allies cannot communicate in military terms, the risk of political split appears. Therefore one of the main priorities is the necessity to ensure that the allies are able to make their substantial military contribution. Lithuania also contributes to it by taking part in missions together with its allies. Missions are of military (using weapons, executing military operations and performing police functions) and civil character (providing help in case of natural disasters, sending humanitarian aid to voluntary soldiers). This paper focuses mainly on military missions. The subject of the paper: The participation of Lithuania in foreign military missions. The relevance of the topic: More and more often articles appear in Lithuania and abroad criticising the participation of the Western countries in peace missions, including Afghanistan; casualties, moral validity of these missions and heavy expenses are questioned; a more and more prevailing idea of Neorealism is mentioned. The goals of the paper: • To introduce the main trends of the theories of international relations; • To analyse the participation of Lithuania in foreign military missions with reference to the theories; • To introduce a geopolitical context of the participation of Lithuania in foreign missions; • To review Lithuanian foreign military missions; • To discuss the perspectives of the participation of Lithuania in foreign military missions. The method of work: The work is carried out using a descriptive analytical method, a comparative method and the analysis of scientific literature. The aim of the paper: This papers aims to review the participation of Lithuania in peace missions, to discuss its political and military aspects, paying the greatest attention to theoretical aspects. Among many existing theories of international relations, Neorealism and Constructivism are the most appropriate ones to explain the participation of Lithuania in international missions. Although the main conceptions of those theories are contradictory, in Lithuania's case they complement one another. Supporting the power of the US, Lithuania operates in the field of Neorealism theory as well as a common system of values in line with Western countries (especially the US) operates in the field of Constructivism and historic experience with Russia. Since the international system is anarchic, the dominant countries are those having the greatest power. Therefore Lithuania's support of the superpower is an entirely logical behaviour. Moreover, Lithuania is linked with the US by the common identity, which was formed by the US consistent denial of Lithuania's occupation in 1940 and 1944, supporting the restoration of independence and providing help for Lithuanian emigrants. Therefore in Lithuania's case both theories should be applied in analysing the support for the US and NATO and the participation in their foreign military missions. The examination of Lithuania's foreign military missions should not be restricted to the theories of international relations. The geopolitical context, which has a great influence on the country's behaviour, should be taken into consideration as well. The historical context of relations is connected with the current behaviour and the attitude towards such countries as Russia and it also has influence on choosing allies and the support to the policy they execute, including the military one. Attention should also be paid to the reliability of the potential allies and the reality of threats, for instance, whether a real conflict with Russia is possible. Russia should be the starting point since it is the main factor which influences the choice and behaviour of Lithuania. It is impossible to analyse Lithuania's international policy and its participation in missions without taking into consideration Russia, which is the greatest and most powerful neighbour. This country owns some of the biggest natural resources and one of the most powerful armies with the arsenal of almost 4000 nuclear heads. Therefore its influence on Lithuania cannot be neglected. Russian threat is not unreal. Its current behaviour might raise serious concerns. Russian military doctrine, issued in 2000, claims that the possibility of a military conflict with any country or a bloc of countries is very slight and no country is considered as its potential enemy. The main current threats to Russian security and its territorial integrity are international terrorism, the spread of weapons of mass destruction and drug smuggling. Other threats are "territorial claims on Russian Federation" and "the expansion of military blocs and alliances which can endanger the security of Russian Federation". According to the military doctrine, Russia does not intend to fight with any country or a bloc of countries. However, it prepares for defence. At the press conference held at the end of January, Russian president Vladimir Putin once again noted that Russia has tested a new complex of ballistic missiles which is not owned by any other country. The warheads of those missiles can outfight any missile defence systems. The ballistic missiles have maneuvering heads. This can already be treated as the nuclear-weapon threat. Unconditional support of the US can be observed not only during the military missions, but also during military programs, such as the missile defence system and its dislocation in Europe. Lithuanian foreign policy has been traditionally oriented towards transatlantic relations and the consolidation of strategic partnership with the US. There is no doubt that such an attitude has been influenced by the US itself because currently it is the only power in the geopolitical arena which can influence Russia in the Baltic Sea region. The amplification of the US influence in the region, the neutralisation of new threats and a greater influence of Lithuania in foreign policy are the main factors that induce Lithuania to support Euro-Atlantism. Also, Lithuanian choice is influenced by the unwillingness to become the object of "exchange". It would become possible if the spheres of influence between Russia and the US or between the EU and Russia changed. It would be much more possible if the Lithuanian priority were Euro-continental security system. Inability to transform the EU and keep balance with Russia may lead Germany and France to the Russian zone of influence. It would be a threat to the independence of Lithuania. Because of these reasons Lithuania intends to limit its participation in ESDP. Officially it is stated as the intention to maintain transatlantic relations. However, it is not the only reason. ESDP is a step towards the federal model of the European Union which would limit the autonomy and decision-making of small countries. Lithuania is unwilling to become the province of the European Union, which, contrary to the NATO, is unable to provide security. Moreover, the participation in ESDP would require huge financial resources, which are allocated to NATO for the same purpose and therefore it is unreasonable to duplicate funds. There is also a problem of dual loyalty. Since the great EU countries and the US often come into conflict, it would become a problem to choose between NATO (the US) and ESDP (Germany, France). The participation of the US in the European defence system enables Lithuania to control political relations with other great countries – Germany and Russia. One more reason why Lithuania tends to support the US is that Germany and France neglect the concerns of small countries for the sake of their relations with Russia. Such behaviour is considered unreliable and therefore the priority is given to the US, since only trustworthy partners can remain in the security sphere. Before the Vilnius Ten supported the US in attacking Iraq, there was an opinion that after becoming a member of the European Union, Lithuania as well as other post-socialist countries would give Europe a sense of freedom. This idea became very relevant during the G. W. Bush visit to Vilnius when he supported and guaranteed security to post-soviet states intending to become the members of NATO, saying "You are needed in NATO". The Vilnius Ten soon proved this necessity but the opinion of the countries which assigned billions for their integration into the European Union and were against the war in Iraq was neglected. Soon after the war in Iraq, the US Congress approved the list of new candidates for NATO. G. W. Bush noted in his speech that those members proved their necessity not only by words but also by their actions. However, until the invasion of Iraq, the tension between the US, its ally Great Britain and France, Germany and Russia was so strong that, according to the US Secretary of Defence D. Rumsfeld, the Vilnius Ten position separated Europe into two parts - the Old and the New one. The reproach expressed by France that the Vilnius Ten lost a good opportunity to remain silent and German reaction towards the participation of Polish soldiers in a post-Hussein Iraq show that either France and Germany do not understand Central Europe or they simply seek for autocracy in the continental foreign policy and therefore a different position of "New Europe" countries is unhandy for them. Currently the dislocation of the US missile defence system is one of the leading issues in international meeting agenda. This issue is extremely important for Lithuania because its two strategic partners - the US and neighbouring Poland – are involved in it. Lithuania's position towards the missile defence system was, and still is, rather complicated. On the one hand, Lithuania must support its strategic allies and partners. On the other hand, it would worsen relations with Russia. A new defence project, National Missile Defence

It has been known for several decades that a constantly growing asymmetry of the military power between the US and their NATO allies complicates transatlantic security relations. If allies cannot communicate in military terms, the risk of political split appears. Therefore one of the main priorities is the necessity to ensure that the allies are able to make their substantial military contribution. Lithuania also contributes to it by taking part in missions together with its allies. Missions are of military (using weapons, executing military operations and performing police functions) and civil character (providing help in case of natural disasters, sending humanitarian aid to voluntary soldiers). This paper focuses mainly on military missions. The subject of the paper: The participation of Lithuania in foreign military missions. The relevance of the topic: More and more often articles appear in Lithuania and abroad criticising the participation of the Western countries in peace missions, including Afghanistan; casualties, moral validity of these missions and heavy expenses are questioned; a more and more prevailing idea of Neorealism is mentioned. The goals of the paper: • To introduce the main trends of the theories of international relations; • To analyse the participation of Lithuania in foreign military missions with reference to the theories; • To introduce a geopolitical context of the participation of Lithuania in foreign missions; • To review Lithuanian foreign military missions; • To discuss the perspectives of the participation of Lithuania in foreign military missions. The method of work: The work is carried out using a descriptive analytical method, a comparative method and the analysis of scientific literature. The aim of the paper: This papers aims to review the participation of Lithuania in peace missions, to discuss its political and military aspects, paying the greatest attention to theoretical aspects. Among many existing theories of international relations, Neorealism and Constructivism are the most appropriate ones to explain the participation of Lithuania in international missions. Although the main conceptions of those theories are contradictory, in Lithuania's case they complement one another. Supporting the power of the US, Lithuania operates in the field of Neorealism theory as well as a common system of values in line with Western countries (especially the US) operates in the field of Constructivism and historic experience with Russia. Since the international system is anarchic, the dominant countries are those having the greatest power. Therefore Lithuania's support of the superpower is an entirely logical behaviour. Moreover, Lithuania is linked with the US by the common identity, which was formed by the US consistent denial of Lithuania's occupation in 1940 and 1944, supporting the restoration of independence and providing help for Lithuanian emigrants. Therefore in Lithuania's case both theories should be applied in analysing the support for the US and NATO and the participation in their foreign military missions. The examination of Lithuania's foreign military missions should not be restricted to the theories of international relations. The geopolitical context, which has a great influence on the country's behaviour, should be taken into consideration as well. The historical context of relations is connected with the current behaviour and the attitude towards such countries as Russia and it also has influence on choosing allies and the support to the policy they execute, including the military one. Attention should also be paid to the reliability of the potential allies and the reality of threats, for instance, whether a real conflict with Russia is possible. Russia should be the starting point since it is the main factor which influences the choice and behaviour of Lithuania. It is impossible to analyse Lithuania's international policy and its participation in missions without taking into consideration Russia, which is the greatest and most powerful neighbour. This country owns some of the biggest natural resources and one of the most powerful armies with the arsenal of almost 4000 nuclear heads. Therefore its influence on Lithuania cannot be neglected. Russian threat is not unreal. Its current behaviour might raise serious concerns. Russian military doctrine, issued in 2000, claims that the possibility of a military conflict with any country or a bloc of countries is very slight and no country is considered as its potential enemy. The main current threats to Russian security and its territorial integrity are international terrorism, the spread of weapons of mass destruction and drug smuggling. Other threats are "territorial claims on Russian Federation" and "the expansion of military blocs and alliances which can endanger the security of Russian Federation". According to the military doctrine, Russia does not intend to fight with any country or a bloc of countries. However, it prepares for defence. At the press conference held at the end of January, Russian president Vladimir Putin once again noted that Russia has tested a new complex of ballistic missiles which is not owned by any other country. The warheads of those missiles can outfight any missile defence systems. The ballistic missiles have maneuvering heads. This can already be treated as the nuclear-weapon threat. Unconditional support of the US can be observed not only during the military missions, but also during military programs, such as the missile defence system and its dislocation in Europe. Lithuanian foreign policy has been traditionally oriented towards transatlantic relations and the consolidation of strategic partnership with the US. There is no doubt that such an attitude has been influenced by the US itself because currently it is the only power in the geopolitical arena which can influence Russia in the Baltic Sea region. The amplification of the US influence in the region, the neutralisation of new threats and a greater influence of Lithuania in foreign policy are the main factors that induce Lithuania to support Euro-Atlantism. Also, Lithuanian choice is influenced by the unwillingness to become the object of "exchange". It would become possible if the spheres of influence between Russia and the US or between the EU and Russia changed. It would be much more possible if the Lithuanian priority were Euro-continental security system. Inability to transform the EU and keep balance with Russia may lead Germany and France to the Russian zone of influence. It would be a threat to the independence of Lithuania. Because of these reasons Lithuania intends to limit its participation in ESDP. Officially it is stated as the intention to maintain transatlantic relations. However, it is not the only reason. ESDP is a step towards the federal model of the European Union which would limit the autonomy and decision-making of small countries. Lithuania is unwilling to become the province of the European Union, which, contrary to the NATO, is unable to provide security. Moreover, the participation in ESDP would require huge financial resources, which are allocated to NATO for the same purpose and therefore it is unreasonable to duplicate funds. There is also a problem of dual loyalty. Since the great EU countries and the US often come into conflict, it would become a problem to choose between NATO (the US) and ESDP (Germany, France). The participation of the US in the European defence system enables Lithuania to control political relations with other great countries – Germany and Russia. One more reason why Lithuania tends to support the US is that Germany and France neglect the concerns of small countries for the sake of their relations with Russia. Such behaviour is considered unreliable and therefore the priority is given to the US, since only trustworthy partners can remain in the security sphere. Before the Vilnius Ten supported the US in attacking Iraq, there was an opinion that after becoming a member of the European Union, Lithuania as well as other post-socialist countries would give Europe a sense of freedom. This idea became very relevant during the G. W. Bush visit to Vilnius when he supported and guaranteed security to post-soviet states intending to become the members of NATO, saying "You are needed in NATO". The Vilnius Ten soon proved this necessity but the opinion of the countries which assigned billions for their integration into the European Union and were against the war in Iraq was neglected. Soon after the war in Iraq, the US Congress approved the list of new candidates for NATO. G. W. Bush noted in his speech that those members proved their necessity not only by words but also by their actions. However, until the invasion of Iraq, the tension between the US, its ally Great Britain and France, Germany and Russia was so strong that, according to the US Secretary of Defence D. Rumsfeld, the Vilnius Ten position separated Europe into two parts - the Old and the New one. The reproach expressed by France that the Vilnius Ten lost a good opportunity to remain silent and German reaction towards the participation of Polish soldiers in a post-Hussein Iraq show that either France and Germany do not understand Central Europe or they simply seek for autocracy in the continental foreign policy and therefore a different position of "New Europe" countries is unhandy for them. Currently the dislocation of the US missile defence system is one of the leading issues in international meeting agenda. This issue is extremely important for Lithuania because its two strategic partners - the US and neighbouring Poland – are involved in it. Lithuania's position towards the missile defence system was, and still is, rather complicated. On the one hand, Lithuania must support its strategic allies and partners. On the other hand, it would worsen relations with Russia. A new defence project, National Missile Defence

It has been known for several decades that a constantly growing asymmetry of the military power between the US and their NATO allies complicates transatlantic security relations. If allies cannot communicate in military terms, the risk of political split appears. Therefore one of the main priorities is the necessity to ensure that the allies are able to make their substantial military contribution. Lithuania also contributes to it by taking part in missions together with its allies. Missions are of military (using weapons, executing military operations and performing police functions) and civil character (providing help in case of natural disasters, sending humanitarian aid to voluntary soldiers). This paper focuses mainly on military missions. The subject of the paper: The participation of Lithuania in foreign military missions. The relevance of the topic: More and more often articles appear in Lithuania and abroad criticising the participation of the Western countries in peace missions, including Afghanistan; casualties, moral validity of these missions and heavy expenses are questioned; a more and more prevailing idea of Neorealism is mentioned. The goals of the paper: • To introduce the main trends of the theories of international relations; • To analyse the participation of Lithuania in foreign military missions with reference to the theories; • To introduce a geopolitical context of the participation of Lithuania in foreign missions; • To review Lithuanian foreign military missions; • To discuss the perspectives of the participation of Lithuania in foreign military missions. The method of work: The work is carried out using a descriptive analytical method, a comparative method and the analysis of scientific literature. The aim of the paper: This papers aims to review the participation of Lithuania in peace missions, to discuss its political and military aspects, paying the greatest attention to theoretical aspects. Among many existing theories of international relations, Neorealism and Constructivism are the most appropriate ones to explain the participation of Lithuania in international missions. Although the main conceptions of those theories are contradictory, in Lithuania's case they complement one another. Supporting the power of the US, Lithuania operates in the field of Neorealism theory as well as a common system of values in line with Western countries (especially the US) operates in the field of Constructivism and historic experience with Russia. Since the international system is anarchic, the dominant countries are those having the greatest power. Therefore Lithuania's support of the superpower is an entirely logical behaviour. Moreover, Lithuania is linked with the US by the common identity, which was formed by the US consistent denial of Lithuania's occupation in 1940 and 1944, supporting the restoration of independence and providing help for Lithuanian emigrants. Therefore in Lithuania's case both theories should be applied in analysing the support for the US and NATO and the participation in their foreign military missions. The examination of Lithuania's foreign military missions should not be restricted to the theories of international relations. The geopolitical context, which has a great influence on the country's behaviour, should be taken into consideration as well. The historical context of relations is connected with the current behaviour and the attitude towards such countries as Russia and it also has influence on choosing allies and the support to the policy they execute, including the military one. Attention should also be paid to the reliability of the potential allies and the reality of threats, for instance, whether a real conflict with Russia is possible. Russia should be the starting point since it is the main factor which influences the choice and behaviour of Lithuania. It is impossible to analyse Lithuania's international policy and its participation in missions without taking into consideration Russia, which is the greatest and most powerful neighbour. This country owns some of the biggest natural resources and one of the most powerful armies with the arsenal of almost 4000 nuclear heads. Therefore its influence on Lithuania cannot be neglected. Russian threat is not unreal. Its current behaviour might raise serious concerns. Russian military doctrine, issued in 2000, claims that the possibility of a military conflict with any country or a bloc of countries is very slight and no country is considered as its potential enemy. The main current threats to Russian security and its territorial integrity are international terrorism, the spread of weapons of mass destruction and drug smuggling. Other threats are "territorial claims on Russian Federation" and "the expansion of military blocs and alliances which can endanger the security of Russian Federation". According to the military doctrine, Russia does not intend to fight with any country or a bloc of countries. However, it prepares for defence. At the press conference held at the end of January, Russian president Vladimir Putin once again noted that Russia has tested a new complex of ballistic missiles which is not owned by any other country. The warheads of those missiles can outfight any missile defence systems. The ballistic missiles have maneuvering heads. This can already be treated as the nuclear-weapon threat. Unconditional support of the US can be observed not only during the military missions, but also during military programs, such as the missile defence system and its dislocation in Europe. Lithuanian foreign policy has been traditionally oriented towards transatlantic relations and the consolidation of strategic partnership with the US. There is no doubt that such an attitude has been influenced by the US itself because currently it is the only power in the geopolitical arena which can influence Russia in the Baltic Sea region. The amplification of the US influence in the region, the neutralisation of new threats and a greater influence of Lithuania in foreign policy are the main factors that induce Lithuania to support Euro-Atlantism. Also, Lithuanian choice is influenced by the unwillingness to become the object of "exchange". It would become possible if the spheres of influence between Russia and the US or between the EU and Russia changed. It would be much more possible if the Lithuanian priority were Euro-continental security system. Inability to transform the EU and keep balance with Russia may lead Germany and France to the Russian zone of influence. It would be a threat to the independence of Lithuania. Because of these reasons Lithuania intends to limit its participation in ESDP. Officially it is stated as the intention to maintain transatlantic relations. However, it is not the only reason. ESDP is a step towards the federal model of the European Union which would limit the autonomy and decision-making of small countries. Lithuania is unwilling to become the province of the European Union, which, contrary to the NATO, is unable to provide security. Moreover, the participation in ESDP would require huge financial resources, which are allocated to NATO for the same purpose and therefore it is unreasonable to duplicate funds. There is also a problem of dual loyalty. Since the great EU countries and the US often come into conflict, it would become a problem to choose between NATO (the US) and ESDP (Germany, France). The participation of the US in the European defence system enables Lithuania to control political relations with other great countries – Germany and Russia. One more reason why Lithuania tends to support the US is that Germany and France neglect the concerns of small countries for the sake of their relations with Russia. Such behaviour is considered unreliable and therefore the priority is given to the US, since only trustworthy partners can remain in the security sphere. Before the Vilnius Ten supported the US in attacking Iraq, there was an opinion that after becoming a member of the European Union, Lithuania as well as other post-socialist countries would give Europe a sense of freedom. This idea became very relevant during the G. W. Bush visit to Vilnius when he supported and guaranteed security to post-soviet states intending to become the members of NATO, saying "You are needed in NATO". The Vilnius Ten soon proved this necessity but the opinion of the countries which assigned billions for their integration into the European Union and were against the war in Iraq was neglected. Soon after the war in Iraq, the US Congress approved the list of new candidates for NATO. G. W. Bush noted in his speech that those members proved their necessity not only by words but also by their actions. However, until the invasion of Iraq, the tension between the US, its ally Great Britain and France, Germany and Russia was so strong that, according to the US Secretary of Defence D. Rumsfeld, the Vilnius Ten position separated Europe into two parts - the Old and the New one. The reproach expressed by France that the Vilnius Ten lost a good opportunity to remain silent and German reaction towards the participation of Polish soldiers in a post-Hussein Iraq show that either France and Germany do not understand Central Europe or they simply seek for autocracy in the continental foreign policy and therefore a different position of "New Europe" countries is unhandy for them. Currently the dislocation of the US missile defence system is one of the leading issues in international meeting agenda. This issue is extremely important for Lithuania because its two strategic partners - the US and neighbouring Poland – are involved in it. Lithuania's position towards the missile defence system was, and still is, rather complicated. On the one hand, Lithuania must support its strategic allies and partners. On the other hand, it would worsen relations with Russia. A new defence project, National Missile Defence

 Sometime awhile ago I came up with the idea of doing a trilogy of posts on conspiracy theory, or modern conspiracy thought, read through Spinoza, Hegel, and Marx. I am not exactly sure why the idea appealed to me, in part because I increasingly consider Spinoza, Hegel, and Marx to be the cornerstones of my philosophical thought, even if these cornerstones come through the mediations of Tosel, Jameson, and Althusser (to name a few), but in this case, more specifically it seemed worth asking what would three critics of the mystifications of their day make of our modern mystifications.After writing the pieces on Spinoza and Hegel it took me a long time to even consider writing a piece on Marx. The intersection of Marx and conspiracy theory just seems too big to take on in a blogpost. This is  in part because for many in the US, Marxism is both the name of an actual conspiracy and a conspiracy theory. It has become increasingly so in terms of the former, the right has dealt with decline of the Soviet Union not by giving up on red scares, but by making the object of such ghost stories more and more diffuse and conspiratorial.  Marxism, or communism, are not to just to be found in open appeals to revolution, or organizing workers instead everything from Critical Race Theory to the casting of a Disney film can now be seen to be the work of Marxism in its more diffuse cultural form, a plot that becomes more insidious the more indirect its connection discernible political goals become. At the same time that Marxism is seen as conspiracy it is argued that its understanding of history and politics which sees the interest of the ruling class behind everything is fundamentally a conspiracy theory, if not the fundamental conspiracy theory. As is often the case, I would argue that this idea that Marxism is a conspiracy theory gets things wrong and upside down. To gesture to a much larger argument, I would argue that Marx's fundamental theoretical innovation is to present an understanding of economic, social, and political relations that breaks with every conspiracy theory in that its primary mode of explanation is not individual intentions, or collective strategies, but the economic and social conditions that exceed any intention or conspiracy. The actions of capitalist with respect to wages and working conditions are, to use the parlance of our times, dictated by the demands of the market, by the demand to be competitive, etc., what Marx would perhaps more simply call the extraction of surplus value. Marx stresses that this structure is absolutely indifferent to the conscious intentions of not only the workers, who must conform to it in selling their labor or risk losing their jobs, but to the capitalist as well. As Marx puts it, in the mouth of the worker addressing the capitalist,  "You may be a model citizen, perhaps a member of the R.S.P.C.A. [Royal Society for the Prevention of Cruelty to Animals], and you may be in the odour of sanctity as well; but the thing you represent when you come face to face with me has no heart in its breast." As I argued with respect to Spinoza (see the link above), if the defining characteristic of most conspiracy theories is understanding the world in terms of ends, of deducing the conspiracy from effects, (if talking about race makes white people feel bad that must be the reason behind such teaching, and so on, Marx's fundamental argument is how little ends and intentions mean in understanding social and political life. Marx's criticism is not one of "capitalist greed" as a moral failing, but of the structural conditions that cause capitalists to seek cheaper workers, to demand more of workers, and so on regardless of their moral character. This is the real meaning of Marx's invocation of vampires and werewolves, not to call the capitalist a monster, but to claim that there is something monstrous in capital that exceeds intentions and is found not in the hearts of human beings but in the social relations that produce and reproduce them. As something of an aside, I will suggest that part of Marx's legacy on critical theory, for lack of a better term, is this demand to think in terms of structures that exceed and situate consciousness, this, as I have argued awhile ago, is partly what is at stake in the concept of the mode of production. This legacy goes beyond those who are explicitly Marxist. What Foucault called a dispositif, or apparatus, what Deleuze and Guattari referred to as assemblages or machines, were also an attempt to think the structural over and above the intentional. They are in some sense an attempt to articulate a concept that could displace the mode of production understood as the articulation of material practices and ideas, what Marx called base and superstructure. In Foucault this becomes the relation of power and knowledge, while in Deleuze and Guattari it becomes that of machinic assemblages of bodies and collective assemblages of enunciation. Both of which could be understood as an attempt to expand the explanatory framework beyond the putatively economic to encompass the production of knowledge and desire.  Closer to home, the insistence on the term "structural" in "structural racism," as well as similar attempts to think patriarchy as a social and political structure, are all attempts to theorize racism, sexism, or misogyny without reducing it to individual prejudices, biases, or attitudes. I would then say, summing this up all too quickly, not only is Marx's thought not a conspiracy theory, Marx's fundamental move of thinking relations, structures, and institution in excess of intentions and understandings is the antechamber or all theories that want to be more than conspiracy theories that want to understand the structural conditions and not the individual attitudes as the basis for exploitation and domination. Such a point is beyond the focus of a blogpost, and, moreover, it was not what I intend to get at here. My question is what does Marx offer for thinking the conspiratorial turn in contemporary politics. The first point, which I have already more or less uttered, is that a great deal of what we call conspiracy theories are really just anti-communism, and that these theories have become more baroque and oblique as communism as a political force retreats into historical memory. They are in some sense a kind of anti-communism without communism, as Seymour argues. It is the decline of Marxism as a political force that leads to the demand to find it everywhere; everything that challenges the existing order, not just the economic order but its racial and gender aspects as well, from teaching about the history of slavery to non-binary gender identity can be labelled "Marxist." (The irony of this is that actually existing Marxism, especially in its more official state varieties, has had a spotty at best record when it comes to understanding race and gender as sites of domination and exploitation. Many Marxists of an old school variety are perhaps surprised to learn that anti-racist education is secretly Marxist and that Marxists are behind the demand to respect individual's choice of pronouns). Second, Marxism is integral to understanding the real conditions of social and political life which are in some sense experienced as a vast conspiracy. As I have alluded to above, Marx explains, better than any conspiracy theory the way in which prevailing economic and political relations produce the feeling of helplessness and lack of control that is, as Marcus Gilroy-Ware argues, the raw material for most conspiracy theories. Of course the fundamental question is if it is in some sense the relations of capitalism that create the conditions of alienation and powerlessness which in turn create the condition for conspiracy theorizing, why do such theories name everything but capital, or the ruling class, as the agent of this conspiracy. This is part because the demands of capital are too open, too disclosed to be the object of a conspiracy theory. There is no riddle to solve in saying that capital is driven by the extraction of surplus value, or, as they say, the pursuit of profit. It is openly declared in every newspaper, website, and news broadcast. Without a secret, without the ability to be in the know, there is no affective appeal to a conspiracy theory. We are stuck in a kind of perpetual purloined letter situation in which it is because the existing goals of the ruling class are so out in the open that there is a need to create a kind of bizarro world inversion of this world in order to believe in the conspiracy that must exist. While it is fairly clear to anyone paying attention that the established position on COVID for example is to declare it over again and again in order to be able to get people back to work and to end any state spending on aid, testing, or vaccines, such a goal is too open to muster any theorizing, too public to generate any critique, so we get a bizarro inversion where the powers want to keep the pandemic going, want lockdowns, mask mandates, and vaccines for some vague reason of control. At the same time, it could be argued that the fact that conspiracy theories generally leave capitalism untouched, approaching it only obliquely through the antisemitic fear of global elites, demonstrates to what extent the demands of capitalism have become, as Marx writes, self-evident natural laws, wage labor as a mode of existence and commodification as the realization of pleasures remain unexamined by conspiracy theories. Thus to butcher a phrase, is easier to imagine the world controlled by lizard people than it is to question the existence of wage labor and the commodity form. 

Background of the research This study intends to analyses the involuntary resettlement of an indigenous Dayak community due to the implementation of the Bakun Dam Project in Sarawak, Malaysia. The significance of this research is that it raises important questions on the impact of development imposed by the state government of Sarawak on the indigenous people who have been regarded as in need of change and to be brought closer to urbanization vis-à-vis modernization through resettlement. Involuntary resettlement due to development projects or infrastructure improvements is not a singular phenomenon and in this context it is often argued that development projects provide employment to the local population and enforce development. However, a dam project also displaces local people from their homes and traditional livelihood. This research focuses on the forced displacement of the indigenous communities at Sg. Asap resettlement because of the implementation of the Bakun Hydro-electric Project (BHP). It is viewed as an involuntary resettlement as the indigenous communities who were residing within the area of the planned BHP had no choice but to move to the resettlement. Their villages and native lands were claimed by the state government for the implementation for the BHP. Thus, the whole problem is focused on the question of why is the resettlement that is promised as a development program for the people by the state government of Sarawak being regarded as forced displacement. In this research, forced displacement is observed at three different levels. First, prior to resettlement, potential settlers are faced with the critical decision of abandoning their homes and livelihoods, causing emotional distress. Secondly, after moving to the new settlement, settlers are often confronted with inadequate compensation for their loss of natural resources, social heritage and land, adding misery to their already distressed situation. Thirdly, resettling people into an area without any supportive resources, i.e. resources whose, purpose is to improve the lives of the settlers compared to their previous situation, fails to accomplish the very purpose of such resettlement. Research objectives and Questions This research utilizes Michael Cornea's analysis, the Impoverishment Risks and Reconstruction (IRR) Model (2000), which brings to the main objective of this research that is to examine the outcomes of involuntary resettlement of the indigenous people. This research compares the situation confronted by the settlers in Sg. Asap resettlement to that definition of "involuntary population resettlement" advanced by Michael Cernea (1998). In this definition, there are two sets of distinct but related processes: displacement of people and dismantling of their patterns of economic and social organization, and resettlement at a different location and reconstruction of their livelihood and social networks. Other than that, the objectives of this research are: to observe if involuntary resettlement planned for meeting the labor needs for the oil palm estates is a catalyst for socio-economic development for settlers. And for policy recommendations, the sub-objectives are: •To subsequently evaluate the problems of accessing resources. •To study to what extent the involuntary resettlement has affecting the social and power structures. •To show the level of changes in social and power structure influencing livelihood strategies. •To examine the most effective network that has provided the people a platform to generate their livelihood. This research details the process and impact of the forced and involuntary displacement faced by the settlers. Factors highlighted include the indigenous people's coping mechanism and strategy in dealing with various issues related to land rights and usage, disagreement and differences in the new social structure, competition over limited natural resources and changing power structure and relations. Issues such as the problems within the household because of the changing family structure and changing role of elderly, men and women in the domestic unit are also highlighted in this research. Most important, this research focuses not only at the displacement issue but also illustrates how settlers rebuild and restructure their life and livelihood. Therefore, based on important concepts, livelihood, coping strategies and power structure, research questions raised are: 1.How do settlers cope with the fact of being involuntarily resettled and what do they do to deal with unanticipated consequences of the social changes that occur? 2.How do settlers manage the new social structure, conflict over limited resources and changing power structures and relations within their own community? 3.Which strategies currently used by these settlers have the potential to build a sustainable livelihood in the new settlement? Theoretical background This research takes the approach of regarding resettlement first and foremost as a catalyst for social change. However, resettlement in the context of 'force' or 'involuntary,' certainly does not ensure positive changes. Dessalegn (1989) defined resettlement in a different context: land settlement, colonisation, or transmigration, all referring to the phenomenon of people distribution, either planned or 'spontaneous'. Accordingly, 'resettlement as in Ethiopia implies moving people or people moving to new locations; colonization as in Latin America implies opening up or reclaiming lands for utilization; and transmigration is favoured by those writing on the Indonesian experience and the word suggests cross-ocean or cross island relocation' (Dessalegn, 1989:668). Palmer refers to resettlement as 'a planned and controlled transfer of population from one area to another' (1979:149). Tadros (1979:122), in analyzing resettlement schemes in Egypt, applied the United Nations definition of human settlement as: 'development of viable communities on new or unused land through the introduction of people' and further defined resettlement in two models: spontaneous and paternalistic. The spontaneous model leaves full scope for individual initiatives, and no support is provided by national or international organisations. No attention is paid to the proper place and function of the settlement within the national context. In the paternalistic model, technical support such as education, tools, equipment and other assistance is provided to the settlers (Tadros, 1979:122). The above definitions can be used in a different fashion for this research, thus the term 'forced' or 'involuntary resettlement'. In reality, despite the good intentions for developing communities, resettlement can also 'under develop' communities in the sense that such communities face greater hardship compared to life before resettlement. To this extent, the working definition of 'resettlement' in this research is a poorly planned resettlement through a forced, involuntary relocation of communities onto unused land that is inadequate for communities to develop a productive and fully functional socio-economic system. This research has adapted the concepts proposed by Michael Cernea (1998), looking at involuntary resettlement in general. The concept of involuntary resettlement (in this research also termed as forced resettlement), which is the comprehensive concept most often used in the current social science literature, integrates 'displacement' and 'resettlement' into one single term, in which the emphasis on involuntariness directly connotes the forced displacement. The usual description of 'involuntary population resettlement' consists, as mentioned earlier, of two sets of distinct but related processes: displacement of people and the dismantling of their patterns of economic and social organization, and resettlement at a different location with reconstruction of their livelihood and social networks. Resettlement refers to the process of the physical relocation of those displaced, and to their socio-economic re-establishment as family/household micro-units and as larger communities. Displacement implies not only physical eviction from a dwelling, but also the expropriation of productive lands and other assets to make possible an alternative use of the space. This is not just an economic transaction or a simple substitution of property with monetary compensation. Involuntary displacement is a process of unravelling established human communities, existing patterns of social organization, production systems and networks of social services. Overall, forced displacement of communities causes an economic crisis for most or all of those affected, entails sudden social disarticulation, and sometimes triggers a political crisis as well (Cernea, 1998:2-3). This research investigates the implications of resettlement and the reconstruction of the livelihood of the affected settlers. Impoverishment Risks and Reconstruction Model (IRR) provides important variables to explore these issues further. Several important variables in the IRR model are utilised to create an independent framework for this research, and is explained in the following section. As Cernea explained, the IRR is a model of impoverishment risks during displacement, and of counteractions to match the basic risks where the multifaceted process of impoverishment was deconstructed into its fundamental components. The components are: landlessness, joblessness, homelessness, marginalisation, food insecurity, increased morbidity and mortality, loss of access to common property assets, and community disarticulation. This analytical deconstruction facilitates understanding of how these sub-processes interlink, influence, and amplify each other. Reconstruction, then, is the reversal of the impoverishment processes, and can be understood and accomplished along the same variables, considered in a holistic, integrated way (Cernea, 2000:5; 2003:40). IRR focuses on the social and economic contact of both segments of the process: the forced displacement and the re-establishment. The model captures processes that are simultaneous, but also reflects the movement in time from the destitution of displacement to recovery resettlement (Cernea, 2000:18). There are three fundamental concepts at the core of the model: risk, impoverishment and reconstruction. Each is further split into sets of specifying notions or components (as mentioned above) that reflect another dimension, or another variable of impoverishment or reconstruction (for example, landlessness, marginalisation, morbidity or social disarticulation). These variables are interlinked and influence each other; some play a primary role while others play a derivative role in either impoverishment or reconstruction (largely as a function of given circumstances). The conceptual framework captures the disparity between potential and actual risk. All forced displacements are prone to major socio-economic risks, but they are not fatally condemned to succumb to them. Cernea further explains that in this framework the concept of risk, as stated by Giddens (1990), is to indicate the possibility that a certain course of action will trigger future injurious effects – losses and destruction. Following Luhman (1993), the concept of risk is posited as a counter-concept to security: the higher the risk, the lower the security of displaced populations (Cernea, 2000:19). The model's dual emphasis – on risks to be prevented and on reconstruction strategies to be implemented – facilitates its operational use as a guide for action. Like other models, its components can be influenced and 'manipulated' through informed planning to diminish the impact of one or several components, as given conditions require or permit. That requires considering these variables as a system, in their mutual connections, and not as a set of separate elements. The model is also flexible as a conceptual template, allowing for the integration of other dimensions, when relevant, and for adapting to changing circumstances (Cernea, 2000:20). This model can be linked with other conceptual frameworks, to achieve complementary perspectives and additional knowledge (Cernea, 2000:21). There are four distinct, but interlinked, functions that the risks and reconstruction model performs: A predictive (warning and planning) function A diagnostic (explanatory and assessment) function A problem-solution function, in guiding and measuring resettlers´ reestablishment A research function, in formulating hypotheses and conducting theory-led field investigations For this research, the function falls under the third function, the problem-resolution. As Cernea explained, the problem-resolution capacity results from the model's analytical incisiveness and its explicit action orientation. The IRR model is formulated with an awareness of the social actors in resettlement, their interaction, communication, and ability to contribute to resolution. The model becomes a compass for strategies to reconstruct settlers´ livelihoods (Cernea, 2000:22). The IRR model clearly points out the results of social change and social disorganisation caused by involuntary resettlement. For the purpose of analysis, the two major variables used for the framework are: loss of access to common property assets and; social and community disarticulation, give a crucial foundation to exhibit the implications of forced displacement. Both of the major variables have been linked to understand the problems that are occurring in the community and households (shown as dependent variables - the coping mechanisms, the way settlers manage risks and the type of resources that people engage to strategise their livelihood). Each component respectively points out the results of change caused by involuntary resettlement i.e. competition over forest resources, state land and living space, and; dismantling of traditional power structure, communal structure and family structure. Although the central theme of the theoretical framework is forced displacement, the framework is expanded to the investigation of coping mechanisms, power structure and relations, and the way settlers strategize their livelihood. The research framework has aimed clearly at the impact of involuntary resettlement which is concluded in this research as causing the changes and social disorganization in the social structure of the settlers. However, the framework also extends to another level for the investigation of the strategies of rebuilding and restructuring of settlers. Main research findings With regard to the perspective to develop the indigenous people through resettlement program, as shown in this research, there are more losses than gains being achieved especially on the settlers' side. What they have left behind (history, livelihood, rights and identity) at their natural environment cannot be retrieved, and uncompensated. And it is also a fact, as proven in this research that the uncompensated losses continue to be the sole grievances of settlers and the factor of causing continuous displacement amongst settlers. This research concludes that as much as the involuntary resettlement has brought many new challenges to the Kenyah-Badeng, many of these challenges are beyond their capability to manage. The underlying problem is settlers were not actively involved in designing their future in the new settlement from the very beginning the project was proposed. The settlers were receiving diminutive information about the resettlement program, and very limited public platform for them to participate or to voice out their concerns and suggestions before its implementation. The factor that causes their continuous displacement is the non-existence of natural resources and land (other than the three acres given to them as part of the compensation) for them to generate income (remember that most of them are farmers without any skill useful to work in non-agricultural activities). Their life in the former village was hard but they were free to explore as much resources as possible, and they owned their native land. In the resettlement, they are as much strangers to the place as to the way of life they are faced with at the new settlement. In other words, settlers simply do not know how to behave appropriately in radically changed social situations because they are not equipped with necessary living tools. The study of the displacement of the Kenyah-Badengs is concluded in three important aspects as follows: Power structure and relations - In power structure and relations, kinship has always been an important aspect that became the reference for any struggle over leadership issue. Kinship is viewed on a larger scale that includes not only blood relation, but also aspects such as others who came from the same root, indicating that kinship in that term was very much related to sharing of the same history of settlement, migration and culture. It has been proposed that kinship was one crucial aspect that binds this community together, but not likely to be true at the new settlement. The power structure in the Kenyah-Badeng community at the resettlement stand as a separate system, failed to bind the people together, no orders from the leader and not accepting orders by the people. However, they carry out the norm of being as peaceful community, as they have always been. Coping through family network – Because of the failure of power structure and relations, the Kenyah-Badeng become family/household oriented in their livelihood strategies. The family network proves to be the most important coping mechanism for such challenging social environment. The family network provides a platform for its members to generate income, employment, social and moral support, education, and security in general. Livelihood strategies – With the absence of promised resources, settlers are faced with many problems with regards to economic aspects at the new settlement. Their agriculture knowledge is insufficient to success them for employment in town. They mainly work on their allocated three acres of land with other problems tagged along as the lands are located at sloppy and slumps area, as well as faced with low grade soil. For their agriculture productions, they are faced with marketing problem because of the established sellers who refused to allow them to get into the network. This research also humbly suggesting an alternative for settlers to improve their livelihood based on the available resources at the resettlement with the assistance of the state government, at least to initiate strategies for marketing. Settlers need "retooling" in many aspects of agriculture knowledge as that is what they have known best to build their livelihood. Government agencies should assist in terms of skill training related to effective methods to produce quality agriculture productions on their three acres of land. Horticulture should be encouraged on their three acres plot and this method has been carried out by the settlers in their swidden agriculture (slash and burns) at their former village areas. At the new settlement, the prospect of horticulture on pesticide free and organic food can be very encouraging. Methods The information and data for this research were obtained through formal and informal interviews, household survey, household in-depth interviews, and secondary data from available sources in prints, documents and internet. Questions for the interviews were formulated first based only on the research questions. At the field site, questions were expanded and added after numerous trial interviews with key informants to improve the questions before the real interviews were conducted. There were 55 household surveys, and from this survey, 20 households were selected randomly for the household in-depth interviews. The head of households were both male and female. Outline of the thesis This research is organized in chapters as the following summary: Chapter 1 provides the background information of the research area i.e. descriptively introduces Belaga, the region where Bakun Hydroelectric Project (BHEP) was implemented, the implementation of BHEP and the reaction of the local inhabitants. The resettlement in Sg. Asap, and the composition of the settlers are also discussed in this chapter. Chapter 2 touches the historical perspective of the Kenyah-Badeng focuses on their livelihoods at Long Geng, their former village before they resettled at Sg. Asap. This chapter also includes a brief history of their migration and settlement to Long Geng, and also the political structure in Long Geng. Chapter 3 discusses the power structure and relations of the Kenyah-Badeng. This chapter draws on the first stage of displacement i.e. processes of losing common property and space with prominent issues such as compensation, land rights and the expected involvement of local leaders in the whole process of the resettlement as highlights of the discussion. Brief history of land legislation in Sarawak based on the interpretation of Native Customary Land and native's rights over ancestral land based on literature reviews is illustrated in this chapter. The purpose of this illustration is to understand the background and general problems of land identification within the Kenyah-Badeng community prior to payment of compensation. Chapter 4 focuses on the discussion of the coping mechanisms employed by the settlers in handling crucial issues pertaining to their livelihood at the resettlement. In fact, this chapter continues the discussion of the stages of displacement highlighting the other two stages by discussing in-depth the situation of "loss of access to common property and space" and "social and community disarticulation". The headings of objectives outlined by State Planning Unit, Sarawak in the development plan of the resettlement are utilized as the base to explain the cause of the displacement and to illustrate the reality at present life of the Kenyah-Badeng. Chapter 5 focuses on the livelihood strategy in which family network is important as the platform for pooling resources. Departing from forced displacement, this chapter illustrates the emergence of coping reaction amongst the settlers by analyzing the family network discovered within the households interviewed in this research. Chapter 6 highlights the changing livelihood of the settlers highlighting the significant of wage employment where remittance is crucial to support their family who are living at the resettlement. The current perspective of settlers towards education and their willingness to invest into their children's education is also discussed in this chapter. Chapter 7 summarizes the research findings and concludes the research.

Issue 32.5 of the Review for Religious, 1973. ; Review Jot 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 (~) 1973 by Review ]or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.25. 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 1973 Volume 32 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. Documents on the Holy Year Paul VI Given here are five documents in chronological order concerning the Holy Year. The English text is that given in the English language weekly edition of Osservatore romatzo. OUR LADY AND THE HOLY YEAR (MAY 30, 1973) You know about the Holy Year. It begins in the local Churches on the forthcoming feast of Pentecost. It aims at being a period of spiri[ual and moral renewal, and at finding its characteristic expression in reconciliation, that is, in the recomposition of order, of which Christ is the principle, in the depths of the consciences of individual souls, the order of every man with God, the order of every human relationship in the harmony of com-munity sentiments, in justice, concord, charity, peace. Prophetic Moment The Holy Year should be a kind of prophetic moment, Messianic awakening, Christian maturity of civilization, which sometimes had its ideal intuition in the poetry of the world, even secular poetry. What does the ancient and well-known prophecy of Virgil say, for example?--you young people, fresh from school, will remember it: "Magnus ab integro saeculorum nascitur ordo" (Buc. IV); his wa~ alyrical inspiration; ours would like to be one of those conscious and ~ollective efforts which produce, in the Church and in the world, a step upwa(ds, a sign of Christian progress, a break through on the plane of humanity imbued with the life-bringing Spirit of the kingdom of God. Is ours a dream? An ideal, certainly, but it must not be an empty, unreal one. Difficult, certainly; and for us, men of little faith, a demand that is beyond our strength. To renew the spiritual and moral energies of the Church, and consequently, or concurrently, those of our society, is a" 961 962 / Review for Religious, Volume 32, 1973/5 courageous aspiration, which makes tangible to us, if nothing else, the necessity of a superior, extrinsic assistance, but near to us, accessible to us, a compassionate, affectionate assistance already marked out in a general plan of goodness and mercy. Such a plan that must needs exist, if it is true, as it is true, that mankind is called, freely but surely, to a destiny of salvation. What assistance? What can be the help that enables us to dare, to hope for the aims of the Holy Year? Who can obtain for us the marvelous result which, following the logical demands of the Council, we have proposed? Humble, Glorious Queen It is the Blessed Virgin, beloved sons, Holy Mary, the Mother of Christ the Savior, the Mother of the Church, our humble and glorious Queen. Here there opens in front of us a great theological panorama, char-acteristic of Catholic doctrine, in which we see how the divine plan of salvation, offered to the world by the one mediator between God and men, efficacious by His own power, Christ Jesus (see 1 Tim 2: 5; Heb 12:24), is carried out with human cooperation, marvelously associated with the divine work (see H. de Lubac, M~d. sur l'Egl., pp. 241 ft.). And what human cooperation has been chosen in the history of our Christian destinies, first in function, dignity and efficiency, not purely instrumental and physical, but as a predestined, though free and perfectly docile factor, if not that of Mary? (see Lumen gentium, 56). Here there is no end to what could be said about the Blessed Virgin; for us, after firmly grasping the doctrine that places her at the center of the redeeming plan, first and, in a certain sense, indispensable beside Christ our Savior, it will be enough to recall and affirm how the renewing outcome of the Holy Year will depend on the superlative assistance of the Blessed Virgin. We need her help, her intercession. We must put on our program a particular cult for the Virgin Mary, if we wish the historico-spiritual event for which we are preparing to reach its real purposes. Need of Marian Cult Now we will merely condense in a twofold recommendation the advantage of this Marian cult to which we entrust so many of our hopes. The first recommendation is a fundamental one: we must. know the Madonna better as the authentic and ideal model of redeemed humanity. Let us study this limpid creature, this Eve without sin, this daughter'of God, in whose innocent, stupendous perfection, the creative, original, intact thought of God is mirrored. Mary is human beauty, not only aesthetic, but essential, ontological, in synthesis with divine Love, with goodness and humility, with the spirituality and the clear-sightedness of the "Magnificat," She is the Virgin, the Mother in the purest and most genuine sense; shb is the Woman clothed with the sun (see Apoc 12:1 ), in beholding whom our Documents on" the Holy Year / 963 eyes must be dazzled, so often offended and blinded as they are by the profaned and profaning images of the pagan and licentious environment by which we are surrounded and almost attacked. Our Lady is the sublime "type" not only of the creature redeemed by Christ's merits, but also the "type" of humanity on its pilgrim way in faith. She is the figure of the Chur(h, as St. Ambrose calls her (In Lc. II, 7; P.L. 15, 1555); and St. Augustine presents her to catechumens: "Figuram in se sanctae Ecclesiae demonstrat" (De Symb. 1, P.L. 40, 661). If we have our eyes fixed on Mary, the blessed, we will be able to reconstitute in ourselves the line and the structure of the renewed Church. Pray to Mary And the second recommendation is ~ao less important: we must have confidence in. recourse to the intercession of the Blessed Virgin. We must pray to her, invoke her. She is admirable in herself, she is lovable to us. As in the Gospel (see Jn 2:3 ff.), she intervenes with her divine Son, and obtains from Him miracles that the ordinary :course of events would not admit. She is kind, she is powerful. She knows human needs and sorrows~ We must renew our devotion to the Blessed Virgin (see Lumen gentium, 67), if we wish to obtain the Holy Spirit and be sincere followers of Christ Jesus. May her faith (Lk 1:45) lead us to the reality of the gospel and help us to celebrate properly the coming Holy Year. With our Apostolic Blessing. LETTER TO HOLY YEAR COMMITTEE (MAY 31, 1973) To His Eminence Cardinal Maximilien de Furstenberg President of the Central Committee for the Holy Year Lord Cardinal, As the official beginning of that vast movement of spiritual renewal, which will have its climax in Rome in 1975, .is on Sunday 10 June, the solemnity of Pentecost, we wish to set forth briefly to you, Lord Cardinal, whom we have made the head of the Central Committee for the Holy Year what are the aims we have in mind with this initiative, what spirit we would like to see prevail in those who respond to our invitation, and what fruits we hope can be gathered with the grace of the Holy Spirit in whose name and in whose, light we are now setting out. As we declared from our very first announcement, on 9 May last [see the text in Review ]or Religious, 1973, pp. 728-30] with the Jubilee we propose the renewal of man b.nd his reconciliation with God, which take place above all in depth, in the interior sanctuary, where conscience is called to bring about its conversibn, or "metanoia," by means of faith and repentance (see Mk 1 : 15 ), and to aim at the fullness of charity. 964 / Review Ior. Religious, Volume 32, 1973/5 God Himself,. infinitely merciful, after redeeming the world by means of Jesus Christ His Son, calls all men, none excluded, to pa.rticip.ate in the fruits of redemption (see 1 Tim 2:4) and intervenes with His Holy Spirit to operate salvation in them (see Rom 8:10 ft.). Strengthening the Bonds of Faith and Charity The Church is convinced that only from this interior operation can be derived also the reconciliation between men, as the social dimension embrace all sectors and levels of life, in relations between individuals, families, groups, categories, nations; to become, as far as is possible for man's frailty and the imperfection of earthly institutions, a ferment of peace and universal unity. She undertakes, therefore, to bring it about that the force of the redemp-tion wrought by Christ should strengthen in the faithful, in dioceses, in parishes, in religious communities and in other centers of Christian life and apostolate, as well as in the Churches separated from us up to now, the bonds of faith and charity in the Blood of Christ (see Col 1:20). The Pentecost of grace will thus be able to become also the Pentecost of the new brotherhood. This is the spirit we hope to see flourish in the whole celebration of the Holy Year. Therefore we trust that the value of penitential practices will be redis-covered, as a sign and way of grace, as a commitment for the deep renewal which receives its full efficacy in the sacrament of penance, to be used and administered according to the provisions of the Church, for resumption by the individual and the community of progress along the way of salvation (see Acts 16:17). It seems to us that the expression, the occasion, and, as it were, the synthesis of these practices, which will have their completion in the celebra-tion of the Holy Eucharist, can be the pilgrimage which in the authentic tradition of Christian ascetism has always been 'carried out for reasons of piety and expiation. Today, too, it can be inspired by these motives, both when it takes place in forms more similar to those of the ancient pilgrims to Rome, and when it uses the modern means of communication. Need for Charity It is necessary, however, that the pilgrimage should be accompanied not only by prayer and penance but also by the exercise of brotherly charity, which is a clear demonstration of love of God (see 1 Jn 4:20,21; 3:14), and must be expressed, by the individual faithful, their associations, and ecclesial communities and institutions, in spiritual and corporal works of mercy in favor of needier brothers. Thus the Holy Year qcill really widen the scope of the Church's charity and will portend a renewal and reconcilia-tion of universal dimensions. For these aims to be achieved more easily, let us express the wish that Documents on the Holy Year / 965 the practice of the pilgrimage will be carried out in all the local churches, in cathedrals and sanctuaries, diocesan and national, as intermediate stages converging at last, in 1975, in Rome, the visible center of the universal Church. Here the representatives of the local churches will conclude the way of renewal and reconciliation, venerate the tombs of the Apostles, renew their adhesion to the Church of Peter, and we, God willing, will have the joy of receiving them with open arms and together with them we will bear witness of the unity of the Church in faith and charity. It is our ardent desire that in this march towards the "sources of salva-tion" (see Is 12:3) our sons fully united to the Church of Peter will be joined, in the forms possible for them, also by the other followers of Christ and all those who, along different and apparently distant ways, are seeking the one God with upright conscience .and goodwill (see Acts 17:27). The concrete programs of the pilgrimage and other practices aimed at fostering renewal and reconciliation will certainly be indicated by the Episcopal Conferences for the local churches, taking into account both the outlook and customs of the places, and the real purposes of the Holy Year which we have just outlined. On our side we ask pilgrims, after having prayed according to our inten-tions and to those of the whole episcopal college, to take part, locally, in. a solemn community function, or to make a stop to reflect before the Lord, ending it with the recitation or singing of the Our Father and the Creed and with an invocation to the Blessed Virgin. Gift of Indulgence As if in response to these simple and sincere manifestations by means of which the faithful, in the local churches, will carry out a real conversion and profess that they wish to remain and become stronger in charity towards God and towards their brothers, we, as the humble minister of Christ the Redeemer, will grant, in the due forms, the gift of the Indulgence. Also those sons of ours who, not being able to take part in the pilgrimage because they are prevented by illness or some other serious cause, join in it spir-itually with the offering of their prayers and their suffering, will benefit from this gift. With the Holy Year the Church, exercising the "ministry of reconcilia-tion" (see 2 Cor 5:18), offers privileged opportunities, ~pecial appeals so that all those reached by her word and, even more, as is our wish and our most ardent prayer, by the inner and ineffable touch of grace, may partic-ipate in Christian joy, the fruit of the salvific virtues of the Redeemer. To Refine Spirits We conclude this letter with the expression of the hopes we place in the celebration of the coming Holy Year. They are, we repeat, renewal and reconciliation as interior facts and as implementations of unity, brotherhood, 966 / Review for Religious, Volume 32, 1973/5 and peace, radiating from spirits renewed and reconciled in Christ, throughout the whole Church, and towards the whole human society, on the ways of charity, the fruit of which is justice, goodness, mutual forgive-ness, the gift of oneself and of one's property for one's brothers. In a word we hope and trust that a renewed Christian sense of life will refine spirits and spread abundantly in the world, for common salvation. This, Lord Cardinal, is what we wished to let you know on this eve of an important period of the history of the Church in our days, which will be symbolized, when the time comes, by the opening of the Holy Door. We beg you to communicate it to our Brothers in the Episcopate, while we bless you and all those whom our appeal reaches with the most ample outpouring of our heart, the heart of a father and of the humble servant of the servants of God. From the Vatican Apostolic Palace, 31 May 1973, Feast of the Ascen-sion of Our Lord, the tenth year of our Pontificate. PAULUS PP. VI RENEWAL AND RECONCILIATION (JUNE 6, 1973) As you know, Sunday next, 10 June, is the feast of Pentecost, the feast that commemorates and aims at renewing the descent of the Holy Spirit, the animator, sanctifier, unifier of the Church, the Mystical Body of Christ. And as you likewise know, this forthcoming solemnity will mark the beginning, in the local churches, that is, in the ecclesial communities each presided over by its own bishop, of that religious event, or rather that spiritual movement which we call "Holy Year," followed by the celebration prol~r in. the third quarter of our century, in 1975. You will hear more about it again, a great deal, everywhere. Prepare to understand it, to live it, and specifically in its general purposes. They are a renewal of Christian life such as is demanded and must be possible in the deep and stormy process of the metamorphosis of our times, and a reconciliation of minds and things at which we think we must aim if. we wish to reconstitute in us and outside us that superior order, that "kingdom of God," on which the present and future destinies of humanity depend. Renewal and reconcilia-tion: it seems to us that these must be the logical and general consequences, in the history of the Church and of mankind, of the Council, springing like a river of salvation and civilization from its generating source. Why from Pentecost? Why does this fact start from Pentecost? Not only because this beautiful feast, which we can define as the historical birth of the Church, offers a p~'opitious, inspiring,occasion, but above all because we hope, we beseech, that the Holy Spirit, whose mysterious and ,sensible mission we celebrate at Pentecost, will be the principal Operator of the fruits desired from the Documents on the Holy Year / 967' Holy Year. This, too, will be one of the most important and fruitful themes of spirituality proper to the Holy Year: the Christology and particularly the Ecclesiology of the Council must be succeeded by a new study and a new cult of the Holy Spirit, precisely as the indispensable complement of the teaching of the Council. Let us hope that the Lord will help us to be dis-ciples and teachers of this successive school of his: Jesus, leaving the visible scene of this world, left two factors to carry out his work of salvation in the world: his Apostles and his Spirit (see Congar, Esquisses du mystOre de l'Eglise, p. 129 ft.). We do not wish to enter this magnificent theological field now. For the elementary purposes of this brief preparatory sermon it is enough for us to point out, in the first place, that the action of the Spirit, in the ordinary economy of the divine plan, is carried out in our spirits in respect for our freedom, in fact, with our very cooperation, if only as the condition of divine action in us. We must at least open the window to the entrance of the breath and the light of the Spirit. Let us say a word about this opening, this availability of ours to the mysterious action of the Spirit. Let us ask ourselves what the psychological and moral states of our souls must be, in order that they may receive the "dulcis Hospes animae." This would be enough to weave interminable treatises of spiritual, ascetic, and mystical life. Let us now reduce these states to two only, at least for the sake of being easily remembered, making them correspond to the field preferred by the action of the Paraclete, that is, the Holy Spirit who becomes our assistant, consoler, advocate. Man's Consent'Required The first field is man's "heart." It is true that the. action of grace may leave out of °consideration the subjective correspondence of the one who receives it (a child, for example, a sick person, a dying man), but normally man's .conscience must be in a state of consent, at least immediately after the impulse of the supernatural action of grace. The Holy Spirit has his favorite cell in the human being, the heart (see Rom 5:5). It would take too long to explain what the word "heart" means in Biblical language. Let us be content now to describe the heart as the intimate center, free, deep, personal, of our spiritual life. Anyone who does not have a spiritual life of his own lacks the ordinary capacity to receive .the Holy Spirit, to listen to His soft, sweet voice,, to experience His inspirations, to enjoy His charisms. The diagnosis of modern man leads us to see in him an extroverted being who lives a great deal outside himself and little in himself, like an instrument that is more receptive to the language of the senses and less to that of thought and conscience. The practical conclusion at once exhorts us to praise of silence, not of unconscious, idle, and mute silence, but the silence that subdues noises and exterior clamor and which is able to listen: to listen in depth to the voices, the sincere voices, of conscience 968 / Review for Religious, Volume 32, 1973/5 and to those springing up in the concentration of prayer, to the ineffable voices of contemplation. This is the first field of action of the Holy Spirit. It will be well for us to remember it. Flight trom True Communion ot Ecclesiai Charity And what is the other? The other is "communio," that is, the society of brothers united by faith and charity.in 9ne divine-human organism, the mystical Body of Christ. It is the Church. It is adherence to that mystical Body, animated by the Holy Spirit, who has, in the community of the faithful, hierarchically united, authentically assembled in the name and the authority of the Apostles, his Pentecostal upper room. So we might well consider whether certain ways of seeking the Spirit which prefer to isolate themselves in order to escape both from the directive ministry of the Church and from the impersonal crowd of unknown brethren are on the right path. What Spirit could a selfish communion meet, one that arises from a flight from the true communion of ecclesial charity? What experiences, what charisms could make up for the absence of unity, the supreme encounter with God? And so the program of the Holy Year, inauguated on the feast of the Holy Spirit, is at once placed on the right way: both the way of spiritual life, where He, the Gift of Love, inhabits and awakens and forms and sanctifies our individual personality; and the way of the society of the "saints," that is, the Church of the faithful where salvation is a continual rejoicing for everyone. May our Apostolic Blessing, Sons and Brothers, direct you and follow you along the right way. PROGRESS IN THE SPIRITUAL LIFE (JUNE 13, 1973) ¯ The announcement about the anticipated beginning of the Jubilee celebra-tions which will have their climax in 1975, which you have all certainly heard of, re-echoing in all the dioceses, in the local churches, jolts our conscience in some way, in its religious and moral sensibility, and confronts it with a question ever recurring on the lips of the Church: How is your spiritual life progressing? In a word, this announcement enters the inner recesses of our personality, obliging it to reflect, to examine our conscience on some of its expressions which, like it or not, we all judge fundamental in the very definition of our personality; that is, we feel obliged to answer questions such as the following: Am I one who really believes in religion? Do I profess it, practice it, and how? Do I perceive the relationship between adherence to my religious "creed" and the ideal and practical direction of nay life? Do I perceive the connection between religious life and moral life? If we understand this critical necessity, one of the aims of the Holy Year is already attained: it appears to us first and foremost as one of the pedagogical means with which the Church educates and guides herself---a Documents on the Holy Year / 969 "shock," as is said today, by means of which she aims at a goal considered important and claiming particular interest. Religious Purpose of the Holy Year So it is. For ~he present let us dwell on the first purpose which is cer-tainly in the intention of the Church in promoting the Holy Year: the religious purpose. ¯ We could raise an easy objection, namely, is it necessary to commit the Catholic world and, indirectly at least, also the secular world, to the religious issue? Is there not a continuous and normal effort of the Church already in progress in favor of religion? Did not the Council suffice to reaffirm religion's right of presence in our times? And does not the Church exhort us every day, every Sunday, every feast, to celebrate some religious mystery? What more is wanted? The answer is not a difficult one. Religion is a thing that, in itself, can never be satisfied with its understanding, its profession, its discovery. It puts man in contact with such riches of truth and life that it does indeed quench all our thirst, but does not extinguish it: ions vincit sitientem; on the contrary it stimulates it for other conquests. Furthermore it happens, and this is what concerns us more here, that our attitude towards the goods of the spirit is not constant; we are changeable, we are fragile. It is this phen-omenon of the decadence of religious life, always possible on the part of man, that demands, historically, new interventions on each occasion, more suitable and more effective ones, so that human faithfulness may not be exhausted. The Need of Prayer The history of religious .life is full of these unhappy vicissitudes, just as it is full of vigorous revivals and generous recoveries. Now we all know, more or less, the formidable and systematic attack mounted against religion, our own in the first place, since it is socially structured and organically precise in its doctrine and its rites, in these times of ours in which there is a tendency to equate the secularization of society with its progress and to evolve a humanism that is radically atheist. In a certain sense, which unfortunately is not restricted to negligible or marginal manifestations, the mentality of the new lay generations has to start from the very threshold of religious life. The ministry of the faith must begin again from elementary initiation into the simplest religious expressions. By way of example, we would like to propose a first.question: Do we know how to pray? We are not casting doubt, with this aggressive question, on the validity, the efficacy, the success of the liturgical reform (of which we will be able to speak on another occasion). We mean rather to ask if the man of today, a disciple ofour "consumer" society, as is said," which is engrossed in the pursuit and enjoyment of temporal goods and imbued 970 / Review for Religious, Volume 32, 1973/5 with the proud conviction, that it can solve everything .by itself,-without any recourse to God, or any transcendent conception of the sensible and ratio-nalist world, if this man is still able to utter in his heart any sincere, even though informal, but deep and personal conversation with God. It would be very interesting if, in the light of the Holy Year, there should spring to the lips of modern men the frank request, addressed to Christ the Master by His disciples one day: "Teach us to pray!" (Lk 11:11). That is, it would be desirable to bring to life again in people the sense, the con-cept, the need of religion; and at the same time the hope, the certainty, let us say even more, the experience of speaking tothe God of the universe; and at the same time the surprise, too, of enjoying the capacity of being able to address Him with the name, the most authentic title of His kindness and our dignity; the title of Father. Such a result would be a kind of revision of all our deviations and aberrations; it would be the rebirth of love and hope in the world. It would be the rediscovery of the reason for calling the Church "mother" (see St. Cyprian, De unitate Ecclesiae, VI, P.L. 4, 591); it would be the new insertion of salvation in the conscience and the history of the world. Our.Father! Amen. With our Apostolic Blessing. INTERIORITY AND THE HOLY YEAR (JUNE 20, 1973) Let us speak again of the Holy Year which began in the local churches on the feast of Pentecost. We will speak of it again because we would like to see, round this "Holy Year" formula, as we have already said, not only the fulfillment, but the development of a historic moment in the spiritual life of the Church, not just an event, but a religious movement. This con-ception seems to us, in the first place, in conformity with the motive of this celebration: renewal and reconciliation, aimed at stamping a permanent and general renewal on the religious and moral conscience of our times, inside and, if possible, outside the Catholic Church. In the second place, this view of the Holy Year, it seems to us, intends to reflect in the reality of thought and morals the great plan of the Council,. and prevent its salutary teaching from being relegated to the archives as voices of the past, but rather that they should operate in a masterly way in the actual life of the present and the future generation. It must be a school that becomes life. Call for New Inspiration In the third place, we wish to give importance and extension to this extraordinary religious expression, which we call the Holy Year, because the historical and social circumstances of our times are so heavy and over-powering with regard to our faith and its consequent existential logic that a necessity of seriousness, incisiveness, and strength must, it seems to us, sustain the "movement" of the Holy Year right from the beginning. Either Documents on the Holy Year / 971 it will win recognition as a general, serious, and united effortl and theret~ore a really renewing one, or it will at once be extinguished and exhausted .as a sterile attempt; good and meritorious perhaps, but in practice shortlived and ineffective. At this point some preliminary observations arise which it is well to keep in mind right now. The doubt, or rather the fear, may arise in some people that the Holy.Year movement will oppose so many other spiritual and pastoral movements, the programs of which are already tested by long and clear experience, or already approved by the authority of the Church, or recognized as legitimate and free expressions of the vitality of the People of God. No, we answer: the Holy Year does not intend to suspend, choke, and sweep away the variety and riches of the authentic manifestations already going on in the ecclesial world. The Holy Year would rather imbue them with new energy, and at the most, if possible, connect them in some way with its own general program, which calls in this case rather for the acceptance of a deep, new inspiration than for a specific and concrete ad-herence to precise particular frameworks. Not Triuml~halism Others may think that it is desired to celebrate the Holy Year in a tri-umphalistic style, with trumpetings and overwhelming exterior events, giving the exterior aspect of the movement derived from it an importance greater than other aspects of religious and Catholic life, for which, however, it is necessary to claim an importance that cannot be renounced, perhaps even a superior importance. On this point, which can constitute a strong objec-tion to the celebration of the Holy Year, we wish to invite the good to a twofold reflection. It is indeed possible, please God, that the Holy Year will have the support of the people, flocking crowds, the spectacular ap-pearance of multitudes. It is an ecclesial, universal fact; at some moments it reflects the catholic character of vocation to the gospel. It is humanity, in its immense extension, that we make the object of our invitation and our interest; also and above all on this occasion we wish to give to the heart of the Church the dimensions of the world! Should we protest, then, if the phenomenon takes on excep-tional quantitative forms and proportions? Is itnot the mystery of the unity of the Church, always manifested in the multiplicity of her univoca| and expanded fiches? We will all enjoy it. if the Lord bestows on us the grace of seeing "the spaces of charity" so widened (see St. Augustine, Sermo 69; P.L. 38, 440-441). But, in the second place, let us say at once that this spectacular, and perhaps touristic result, is not specifically the aim of the Holy Year. If a purpose of universal communion cannot but exist in the interttions of an affirmation that concerns the whole Church in her essential properties of unity and catholicity, it is not, however, the primary one as effect in time, 972 / Review for Religious, Volume 32, 1973/5 nor as a value in itself, because it presupposes and demands the attainment of another prior aim: the conversion of hearts, the interior renewal of spirits, the personal adherence of consciences. First the individual, conscious and aware; then the crowd. Interior Conversion We.would like this first purpose of the Holy Year to be given supreme importance. We must aim first and foremost at an interior renewal, a con-version of personal sentiments, liberation, from conventional imitation of others, revision of our outlook, deploring, more than anything else, our shortcomings before God, and towards the society of men our brothers, and with regard to the concept that everyone must have of himself, as a son of God, as a Christian, as a member of the Church. It is a new philosophy of life, if we may say so, that must be formed in every member of the mystical Body of Christ; everyone of us is invited to rectify his way of think-ing, feeling, and acting with regard to the,ideal model of the follower of Christ, while being a loyal and hard-working citizen of contemporary civil society. This great conception of the Holy Year--to give Christian life an authentic expression, consistent, interior, full, capable of "renewing the face of the earth" in the Spirit of Christ --- must be clearly present in our minds, with one very important immediate consequence: the accomplishment of this proiect begins at once and takes place in the personal conscience of each of us. We would like this personal and interior aspect of the great spiritual enterprise, now begun, to head all programs. Each one of us must feel called upon to work out for himself and in himself the religious, psychological, moral, and operative renewal which the Holy Year aims at achieving. Personal Examination With this first practical consequence: we must all verify, or carry out the introspective examination about the main line of our life, that is, about the free and responsible choice of our own vocation, our own mission, our own definition, as a man and as a Christian. A vital examination! And a second consequence, far easier, but far more insistent: it is necessary to resume the practice of good, of honesty, seeking what is better in little things, that is, in the sequence of our ordinary actions, where our defects lie in wait for us at every moment, sometimes disastrously; and where, on the contrary, integrity of action can be easily perfected, if we remember the teaching of the Lord Jesus: "He who is faithful in a very little is faithful also in much" (Lk 16:10). This is something to begin with immediately, for everyone; with our Apostolic Blessing. Documents concerning Religious Men The first of the two documents printed below is the address of the Holy Father on May 25, 1973, to superiors of religious orders who were taking part in the first meet-ing planned by the Sacred Congregation for Religious and Secular Institutes to take place in Rome. The second document is a letter sent by the Pope to the Franciscan Minister General on the occasion of the General Chapter of the Friars Minor held in Madrid, Spain. TO RELIGIOUS SUPERIORS (MAY 25, 1973) Venerable Brothers and beloved Sons, We cordially salute you who, under the aegis of the Sacred Congrc, gation for Religious and Secular Institutes and of its worthy Cardinal PrefeCt,. are engaged in a reunion to discuss questions of no mean weight pertainin~,~[o " a life wholly consecrated to God~ Seeing you here, the superiors of so many religious families whose members are spread throughout the whole world, and having in mind your works which also extend tO every part of the world, we have to regard this meeting of yours and our gathering together here now as an event of considerable ecclesial importance. Two years ago, as you well know, we issued an apostolic exhortation beginning with the words "Evan.gelica testificatio" (Evangelical Witness), in which we reminded the religious institutes how their life must be r~newed in accordance with the directives of Vatican Council II. Now, as a confirma-tion and follow-up of that document, we wish to offer some points which it seems to us desirable to recommend, moved as we are by our paternal solicitude for these same institutes of yours. The Second Vatican Council proclaimed the charismatic nature of the religious life, declaring that the evangelical counsels are "a divine gift, which the Church received from our Lord" (Dogm. Const. Lumen gentium, 973 97'4 / Review for Religious, l/'olume 32, 1973/5 43). By this gift or charism, from its very nature, the religious "are joined in a special manner to the Church and its mystery" (ibid., 44). Whence it follows that, by reason of this intimate and very close bond, they are dependent upon ~he authority of the Church which gives authentic approval to their rules, receives the vows of those who make profession, raises that profession to the dignity of canonical status (ibid., 45) and renders the religious themselves participants in the carrying out of its salvific mission. For the steps taken by religious towards holiness are of service to all inert for their spiritual profit: "Let them know that, when the gift of themselves is accepted by the Church, they themselves are also committed to the service of the Church" (Perfectae caritatis, 5). The Holy Spirit who bestows the charisms and is at the same time the life-spring of the Church brings about the fitting mutual accord between the charismatic inspiration and the juridical structure of the Church, the more necessary because, as Vatican Council II lays down, pastors have "to give judgment as to the genuine nature and due exercise of the charisms, not indeed that they are to extinguish the Spirit but that they are to test all and retain what is good (see 1 Thess 5:12,19,21 ; A postolicam actuositatem, 3). In such a gathering as this it gives us pleasure to say again that the Church cannot do without religious, that is to say, without those witnesses of the love which Christ bore towards men, a love which far transcends nature, nor can the world be deprived of this light without loss to itself (see Evangelica testificatio, 3). For that same reason the Church itself bears witness to its high esteem for them, surrounds them with unfailing love, and does not fail to be at their side "to guide them along the true path" (see Ps 26:11). Church Expects Much But the Church expects much of the religious; through them must be "increased its fair perfection and holiness which only the imitation of Christ and mystical union with Him can give" (see Alloc. to the Conciliar Fathers, Sept. 29, 1965; AAS, 55, 1963, p. 851). The Church, through the magisterium of the Ecumenical Council, its most weighty authority, sum7 moned the religious to renewal, especially spiritual renewal. We know that not a few have striven, and are still striving, to respond to this high expectation; but it has to be said that some. have not paid heed ~to this clarion call or have not interpreted it correctly. Permit us, therefore, to remind you earnestly of the duty there is to effect the aforesaid renewal "to which priority is to be given also in promoting the external works of the apostolate" (Perfectae caritatis, 2e). From the founts of baptismal grace and of the particular charism which belongs to each of your institutes, fresh clear streams must be drawn where-by a life consecrated to-God may become possessed of an abundance of needed strength. Documents concerning Religious Men / 975 Jubilee Year But now we would pass on to a special ecclesial happening which we believe will be of particular interest also to the religious. This is the universal Jubilee which, as you are well aware, we have proclaimed, to be celebrated first in the local churches and then in the city of Rome. Since its intended object is interior renewal, also called conversion, metanoia (change of mind) or penance~ the Church depends much on the pastoral help of the religiouff. So that it will be yours, dear superiors general, to see to it that the families of which you are the heads help on and foster the operation of the Jubilee, especially by co-operating with the sacred hierarchy, in order that this renewal of souls may be effected, and that not only each one's private life but public morals too will be brought into line with Christian precepts. The religious themselves should take this God-given opportunity to think over their curriculum and way of life. That is to say, they should feel moved to compare their actual mode of life with .what is asked of them by Vatican Council II and by the apostolic exhortation Evangelica testi~catio, in order to see whether they are meeting the needs of today and are making our Savior as it were manifestly present within the fellowship of mankind. But in order that this testimony of the religious may be truly efficacious and grow in extent, the following must be noted, or rather recalled to mind. We do not cease to extol the power and necessity of prayer without which we cannot savor the intimate and true knowledge of God (see Ev. test., 43) nor find the strength to pursue the path of perfection. As the Council teaches, the importance and usefulness of prayer made in common are rightly and deservedly to be publicized. But besides this, private prayer must also be cultivated, for by this each one's spiritual vigor is maintained and increased, and by it, too, souls are soundly prepared for prayer in com-mon, especially for liturgical prayer, and are able to obtain nourishment and growth from the same. Faitldulness 1o Prayer It can well be observed of those religious whose spirituallife is flourish-ing and fruitful for others that they are "praying" religious; whereas of those who are wearied of that life or pitifully abandon the religious state, that they are almost always sluggish in the mat(er of praying. For this reason it is abundantly clear that "faithfulness to prayer or abandonment to the same are the test of the vitality or decadence of religious life" (Ev. test., 42). Christ has called you to a more perfect following of Himself and so to the carrying Of the cross, for this latter cannot be separated from your state of life. But let this cross be not only a singular instrument for the purifica-tion of the soul and a special form of apostolate; let it also be a manifest proof of love, not something oppressive but rather uplifting. "Is there not 976 / Review for Religious, liolume 32, 1973/5 a mysterious relation between renunciation and joy . between discipline and spiritual freedom?" (Ev. test., 29). Lastly, the common life is one of the more powerful elements in the renewal of religious life. Those truly very beautiful passages in no. 15 of the decree Perfectae caritatis should be re-read, read indeed again and again and with ever-renewed appreciation. In them are to be found not mere precepts of law regarding the common life, but an admirable exposition of its theological, spiritual, ecclesial, apostolic and human aspects~ There-fore there is laid upon you, beloved sons, no slight obligation to do all ' possible in order to ensure that such conditions of life are established in your houses as are "calculated to foster the spiritual advancement of each of the community" (Ev. test., 39). This truly evangelical brotherhood is also a firm safeguard for the members, especially for those who may be discouraged, passing through a crisis, suffering from sickness or old age. Which Shall Survive? Whilst today so many things are being called into question, the religious life, too, is made the subject of not a few difficulties, as you yourselves are discovering day by day. Thus there are those who anxiously seek to know how religious life is likely to shape in the years to come, whether its destiny will prove to be for better or for worse. In this regard many of you are concerned because of the fewness or lack of candidates, or because of the regrettable desertions from amongst your members. But this future destiny lies in the fidelity with which each institute follows out its vocation, that is to say, in the extent to which it. expresses in its conduct of life th~ consecration which it has vowed to God. It is above all the example of a way.of life enhanced by spiritual joy and a resolute will to be at the service of God and the brethren, which attracts candidates to religious life in our times. For the youth of today, when they give themselves to God, aim for the most part "to give all for all" (see Imitation of Christ III, 37, 5); there-fore they more readily join those institutes in which there thrives and flourishes that "kind of virginal and poverty-stricken life which Christ our Lord chose for Himself and which his Virgin Mother embraced" (dogm. constitution Lumen gentium, 46). Words of Augustine We may, then, conclude this paternal discourse with some words of St. Augustine who was himself a most outstanding promoter and eulogizer of religious life: "We exhort you in the Lord, brethren, to hold safe to your purpose and to persevere to the end; and if holy Mother Church desires some work of you, do not grasp it with over-eager elation nor yet reject it through delusive sloth; but be obedient to God with meekness of heart, with mildness bearing him who rules you, who guides the mind in Documents concerning Religious Men / 977 judgment, who teaches the meek his ways" (Ps 24:9; Ex 48, 2; PL 33, 188). Finally, with the fervent wish that this reunion of yours may have a prosperous and salutary outcome, we willingly impart to you and those committed to your care the Apostolic Blessing as a witness of our most sure affection. FRANCISCAN SPIRITUALITY (MAY 26, 1973) To Our beloved Son CONSTANTINE KOSER Minister General of the Order of Friars Minor In as much as the general chapter of the Order of Friars Minor will soon take place in Madrid, we believe it is only fitting for us to have our voice reach that particular assembly and each individual member of the same Franciscan family through this letter of ours, by which we desire to encourage, exhort, and guide you. This meeting is "a sort of general council, which gathers from every part of the world under one rule of life (see Th. of Celano, Vita secunda shncti Francisci, no. 192; Analecta ]ranciscana, 1926; 941, p. 240). Consequently it is an event which has a great influence and effect on the very life of an organization so widely diffused. By rights then we wish you to be the object of that "concern for all the churches" (see 2 Cor 11:28) which weighs upon our shoulders. Directives Accepted We do not believe it is necessary to repeat all that the Second Vatican Council providentially and authoritatively taught on the renewal of the religious life, nor to inculcate once again what we ourselves, following the Council, set forth in our apostolic exhortation entitled Evangelica Testi]icatio. For we are convinced that you have accepted all those directives in a spirit of obedience and have made every effort up to the present time to make them a part of your way of life. With this in mind we would like to reiterate and emphasize that which we told the members of the last general chapter held in Assisi, onamely, that the spread of your Order throughout the world, the model of its evangelical life, and its generously undertaken apostolate are all a great honor for the Church (see AAS, 59, p. 782). However, we would like to discuss this one point with you: just what is the mission, what is the vocation of your religious family in this age of ours? We ask this question so that we can lead you along to that answer which the Church expects of you. Right now, that is, in these turbulent times of ours, the Church most earnestly desires and zealously strives to have religious institutes "grow and prosper according to the spirit of their foun-ders" (Vat. II, Lumen gentium, 45). As tradition says once happened, may 9711 / Review Ior Religious, Volume 32, 1973/5 St. Francis, your founding father, be present as it were from the very beginning of your meetings and deliberations, standing at the door of the chapter hall and blessing every and all the members: look upon him! (see S. Bonaventure, Legenda maior s. Francisci, IV, 10; Analecta ]ranciscana op. mem., p. 576). Following Christ What Holy Mother the Church asks of you--as she always has done in the past--is contained in this one phrase: "Follow in the footsteps of Christ" (1 Pt 2:21). Does not the wonderful teaching and example which St. Francis offers you consist precisely in this following of Christ? For, "casting off every trace of special honor and vanity" (see Th. of Celano, op. mem., n. 144, p. 231), he gave himself completely to Christ, and on Mount Alverno he reached the culmination, so to speak, of that reality, so much so that he could say with the Apostle Paul: "Far be it from me to boast in anything except in the cross of Christ through whom the world has been crucified to me and I to the world" (Gal 6:14). As a result, "look carefully, and act according to the model shown to you on the mountain" (Ex 25:40). The more faithful image of the Savior--virgin, poor, obedient --your life becomes, the more it will testify and impart to souls the salva-tion obtained by him. As usually happens in the ordinary course of events, this fundamental truth is clouded over at times because of different factors. You know from your own experience and from the history of your Order which embraces a number of centuries that, as often as the Franciscan way of life departs from this path, great harm comes out of that which was supposed to be a source of great edification (see S. Bonaventure, Opusc. XIX, Epist. 2, n. 1; Opera omnia, Ad Claras Aquas, VIII, p. 470). Nevertheless, what St. Bonaventure says in general--namely that truth can be temporarily down-trodden, but must necessarily rise up again (see Commentar. in Evang. Luc. 21, n. 23: Opera omnia, ibid., VII, p. 528)---can also be happily applied to your own internal events and accomplishments. It is greatly to be hoped, therefore, that this particular principle may be fully effective even at this time as far as is necessary and may work both in your attitude and way of life, as well as your statements and plans, and in the renewal of your legislation. Loyalty to Church But fidelity in maintaining this following of Christ demands another kind of faithfulness: that toward the Church. Between the two there is such a relationship that the one can be known from the other. For this reason St. Francis "wholly and entirely of the Catholic faith" directed his brothers to honor the venerable footprints of the Holy Roman Church, which, in spite of every intervening difficulty,, safeguarded the bonds of charity and peace Documents.concerning Religious Men / 979 among them (see Th. of Celano, op, mere., nn. 8,and 24, pp. 135 and 145). Thus it happened that the Franciscan way of life and °work became, as it were, a river which quickened the City,,of God (Ps 45:5): suffice it to mention fhose intelligently devised plans, the evangelization of the populace, the social works and those of charity, the attractive force which goes beyond the boundaries of your own institute. Therefore it is this .feeling for and service of the Church which is your primitive, original vocation. It would be spoiled and lost if you were to consider it a mere event of a past age. On the contrary, it must always be "in action"; that is right now you must obey God, '"ivho is calling you" (1 Thess 5:24). You must undertake the tasks and responsibilities which the Church is now asking of you. Defending the Gospel At this very time great courage is demanded, especially in regard to the teaching of the truth. Are there not people here and there who "want to change the_gospel of Christ?" (Gal 1:7). In the same way, under the pressure of many individuals in our contemporary society, people get-the idea that obedience to the true faith and concern for moral behavior are no longer of profit for the advancement of the community of the Church, ~but ratl~er are an obstacle to freedom--which they understand in the wrong way. In as much as this is the way things are going, every Friar Minor should--as we firmly trust---consider himself as "assigned to the defense of the gospel" (see Phil 1:16). Let no one from your religious family allow himself to be entangled by the allurements of popularity ~which is so ephemeral and shallow; let no one out of fear give into the temptation, which is becoming the mode today, of conforming himself to the world. But if all who have been reborn through baptism "are obliged to profess before men the faith they have received from God through the Church" (Vat. II, Lumen gentium, 11 ), this obligation binds you so much more, because St. Francis gave you this common command to be implemented: "Obey the word of the Son of God . for He has sent you into the whole world that you might give witness to His teaching through your words and works" (Epistula ad Capitulum: Opuscula; Ad Claras Aquas, 1904, p. 100). Spread Peace May your zeal for the spread of the "gospel of peace" (Eph 6:15) be inflamed; something which will not happen unless "the truth of the Gospel remains among you" (Gal 2, 5). Certainly you are convinced that this good news of the gospel will be spread "not . . . in words alone, but in fullness and strength and the Holy Spirit" (see 1 Thess 1:5). For this reason, you must contemplate the outstanding examples of your forefathers and must be present in the world with all of that gentleness and kindness which will Review for Religious, l/olume 32, 1973/5 make the intimate relationship between Christ and the Church stand out clearly, for it is this relation which applies and continues and renders visible the very work of the Savior. People from your own ranks should be at the disposal of this Church community; endowed with fitting qualities of soul and intellect, they should by their zeal and example bring the people to follow Christ the Poor Man, and they ought to do. this with complete trust in the Holy Spirit. People do not ask of you that you harmonize with the world in an equivocal fashion; for they are demanding that you show forth to them the sublimity of your own way of life, so that by looking upon it they may begin to have qualms about their own lives and may seek the city to come (see Heb 13: 14). Even at this time men are searching their souls for some-thing absolute which transcends nature; even at this time they can be led on to God by all created realities which have been reconciled through Christ (see Heb 1:19 ff.) and which speak of God. St. Francis gave your own spirituality this special mark and characteristic: it was to show that the world could be transformed in such a way that work could be called ' a grace and death a sister. Therefore, as you preach the gospel, give special priority to the teaching which is contained in the sermon on the Beatitudes, and according to which poverty is turned into riches, weeping into joy, and lowliness int~ public acclaim (Lk 6:20-3). Even though human weakness and malice continue to exist, you must affirm and promote the good, in order that in all cases and individuals it may occupy the first place, in order that the hope of the future life, which is the special characteristic of Christ's followers, may shine forth (see 1 Thess 4:13). Be therefore the guardians of this hope in the world! Dear Friars Minor! "We have spoken to you as sons; be open and joyful yourselves" (see 2 Cor 6:13)! Listen willingly to what the Church expects of you; fulfill willingly her wishes according to the nature of your vocation; sanctify yourselves and work for the extension of the king-dom of God to all the lands of the earth and for its firm establishment in the hearts of all men (see Vat. II, Lumen gentium, 45). We pray God very earnestly that He may be graciously present and near your general chapter and that it may have a successful outcome. To you therefore, Beloved Son, and to all the members of your Order, we affectionately impart our Apostolic Blessing as a testimony of our paternal regard. From the Vatican, 26 May 1973, in the tenth year of our Pontificate. PAULUS PP. VI The Eucharistic Prayers Sacred Congregation [or Divine Worship The following is an English translation of a letter of the Sacred Congregation for Divine Worship with regard to the Eucharistic Prayers. The translation is that of the weekly English language edition of Osservatore romano. 1. The reform of the sacred liturgy and especially the re-organization of the Roman Missal recently completed in accordance With the requireme.nts of Vatican Council 111 are intended above all to facilitate an intelligent, devout, and active participation in the Holy Eucharist on the part of the faithful.-~ A notable feature of this new Roman Missal, published with the authority of Paul VI, is undoubtedly the wealth of text from which a choice may often be made, whether in the case of the Readings from Holy Writ or in that of the chants, prayers, and acclamations on the part of the faithful, or again in regard to the "presidential" prayers, not indeed excluding the Eucharistic Prayer itself for which three new texts, in addition to the venerable traditional Roman Canon, have been brought into use? Variety of Texts in the Missal 2. The reason for providing this ample variety of texts and the purpose intended by the revision of the forms of prayer to be used are of a pastoral nature, namely in order to bring about both unity and variety of liturgical prayer. By making use of these texts as set forth in the Roman Missal, the 1See Vatican "Council II, the constitutio~ Sacrosanctum Concilium, no. 48, AAS, v. 56 (1964), p. 113. 2See Paul VI, the aiaostolic constitution Missale romanum, April 3 1969, AAS, v. 61 (1969), pp. 217-22. 3Ibid., p. 219. 981 Review Jor Religious, Volume 32, 1973/5 various groups of the faithful who gather together to celebrate the Holy Eucharist feel that they form part of the one Church praying with one faith and one prayer, and at the same time they enjoy a timely ability, especially where the vernacular is used, of being able to proclaim in many ways the one same mystery of Christ, whilst they can the more easily lift up their hearts individually to God in prayer and thanksgiving4 and can participate in the celebration with great spiritual fruit. 3. For some years after its promulgation the new Roman Missal could not be completely introduced everywhere for celebration with the people, because the translation of it into the vernacular of. a great number of nations was an enormous work requiring quite a period of time? Moreover, the opportunity thus provided for increasing pastoral efficacy is oftentimes not appreciated nor, in arranging the Mass, is sufficient thought given to the common good of the congrega~tion.6 New Requests 4. Meanwhile a desire has arisen amongst not a few to adapt the Eucharistic celebration still further by the composition of new forms of prayer, including even new Eucharistic Prayers. They say that the choice provided by the present "presidential" prayers and the four Eucharistic Prayers in the existing "Ordo Missae" still does not fully meet the manifold requirements of the different groups, regions, and peoples. Therefore it was many times requested of this Sacred Congregation to approve, or grant the faculty of approving and bringing into use, new texts both of ordinary prayers and of Eucharistic Prayers .more in tune with the modern, way of thinking and of talking. Moreover, quite a number of authors of various languages and countries have published, during the last few years, Eucharistic Prayers composed by: themselves under the guise of studies; and it has frequently happened thak, notwithstanding what is laid down in Vatican Council II7 and episcopal pro-hibitions, some priests have made use of privately composed texts in their celebration Of Mass. 5. In view of all the foregoing, the Sacred Congregation, by mandate of the Supreme Pontiff and after consulting experts from various parts of the globe, gave careful study to the question of the composing of new 4See "Institutio generalis Missalis romani," no. 54. ¯ ~With regard to the principles according to which the translations must be made, see the Commission for the Execution of the Constitution on the Sacred Liturgy, "Instruction sur la traduction des textes liturgiques pour la c616bration avec le peuple," January 25 1969, Notitiae, 5 (1969), pp. 3-12. 6"Institutib generalis Missalis romani," no. 313. zSee Vatican Council II, the constitution Sacrosanctum Concilium, no. 22, par. 3, AAS, v. 56 (1964), p. 106. The Eucharistic Prayers / 91~3 Eucharistic Prayers and of giving to Episcopal Conferences the faculty of approving them, together with cognate questions and their outcome. The conclusions arrived at from this study were submitted to the members of this Sacred Congregation at a plenary session, to the judgement of the other Sacred Congregations concerned, and finally to the Supreme Pontiff. After mature consideration of the whole question, it did not seem advis-able at this juncture to grant to Episcopal Conferences the general faculty of bringing out or approving new Eucharistic Prayers. On the contrary, it has seemed more opportune to call attention to the pressing need of giving fuller instruction on the nature and reality of he Eucharistic Prayer? Seeing that this is the culminating point of the celebration, it must also be the culminating point, of an instruction in depth on the subject. It seems like-wise necessary that fuller, information should be given as to the possibilities of encouraging a full participation on the part of the~ faithful, offered to priests by the use of the current liturgical regulations and of the prayer-forms contained in the Roman Missal. Directives 6. Therefore the four Eucharistic Prayers contained in the revised Roman Missal remain in force, and it is not permitted to make .use of any other composed without the permission of the Apostolic See or without the approval of the same. Episcopal Conferences and individual bishops are earnestly begged to put pertinent arguments before their priests in order to bring them wisely to the observance of the same regulations as laid down by the Roman Church, to the benefit of the Church itself and in furtherance of the proper conducting of liturgical functions. .The Apostolic See, moved by the pastoral desire for unity, reserves to i~elf the right of determining a matter of such great importance as the regulations for the Eucharistic Prayers. Within the unity of the Roman Rite it will not refuse to consider legitimate, requests; and petitions coming to it from Episcopal Conferences for the drawing up of some new Eucharistic Prayer in particular circumstances and introducing it into the liturgy will be given ~benevolent consideration; but in each case the Holy See will lay down the norms to be followed. 7. After making this decision known, it seems useful to offer some con-siderations which may render its meaning clearer and its execution easier. Of these, some have to do with the nature and importance of the Eucharistic Prayer in liturgical, and especially Roman, tradition; others concern the things that can be done to accommodate the celebration to each congrega-tion without in any way altering the text of the Eucharistic Prayer. sSee Cardinal Benno Gut, "Letter to the Presidence of Episcopal Conference," Janu-ary 2 1969, Notitiae, 4 (1969), pp. 146-8; "Indications pour faciliter la cat6ch~se des anaphores de la Messe," ibid., pp. 148-55. 9114 / Review for Religious, Volume 32, 1973/5 Nature o[ Eucharistic Prayer 8. The Eucharistic Prayer, which is of its very nature the "culminating point of the whole celebration," is a "prayer of thanksgiving and of sanc-tification" whose purpose is "that the whole congregation of the faithful may unite i[self with Christ in proclaiming the wondrous things of God and in offering the sacrifice.''9 This Prayer is offered by the ministering priest who is the intermediary translating both the voice of God addressed to the people, and the voice of the people lifting up the soul to God. It alone must be heard, while the congregation gathered to celebrate the sacred litur-gy remains devoutly silent. In this Prayer, over and above the catechetical.indications intended to highlight the particular characteristic of. any celebration, there supervenes the element of thanksgiving for the universal mystery of salvation or for some particular aspe.ct of this which, in accordance with the day, the feast, the season, or the rite, is being celebrated.1° For this reason, in order that those taking part in the Eucharist may the better render thanks to God and bless Him, already in the new Roman Missal "there has been an increase in the provision of Prefaces, either taken from the ancient tradition of the Roman Church or 'now composed for the first time, by means of which particular aspects of the mystery of salva-tion are brought out and more and richer motives for thanksgiving are offered."11 For the same reason, the priest presiding at the Eucharist enjoys the faculty of introducing the Eucharistic Prayer with a brief reminder12 to the people of the motives for thanksgiving in words suited to the congregation at the particular time, in such manner that those present feel that their own way of life is part and parcel of the history of salvation and gain ampler benefits from the celebration of the Eucharist. ~ 9. Again, so far as the end looked to by the Eucharistic Prayer is con-cerned, as well as its make-up and structure, the aspect known as petition or intercession is to be considered secondary. In the reformed liturgy that aspect is developed especially in the universal prayer whereby, in a freer form and one more suited to the circumstances, supplications are made for the Church and for mankind. Nonetheless, the new liturgical books offer also a variety of forms of intercession to be inserted into the different Eucharistic Prayers, according to the structure of each, in particular celebra- '~"Institutio generalis Missalis romani," no. 54. 1°See ibid., no. 552. 11Paul VI, the apostolic constitution Missale romanum, April 3 1969, AAS, v. 61 (1969), p. 219. lzSee "Institutio generalis Missalis romani,'" no. 11. The Eucharistic Prayers / 985 tions, and above all in ritual Masses.1~ In this way the reason for any partic-ular celebration is made clear and definitive, while at the time the offering of this prayer in communion with the whole Church is signalized,at Embolisms 10. Besides the variations noted above, which are intended to bring about a closer connection between the thanksgiving and the intercessions, there are also, in the Roman tradition, some special formulas to be used "infra actionem" on the principal solemnities of the liturgical year, whereby the memorial of the mystery of Christ being celebrated is made the more manifest.1,~ It is clear from this that there was concern in ancient tradition to main-tain the unchangeable character of the text, while yet not excluding certain opportune variations. If the faithful, hearing the same text again and again, unite themselves somewhat the more easily with the priest celebrant in prayer, nevertheless some variations, though only few in number, prove acceptable and useful, arousing attention, as they do, encouraging piety and lending a certain special quality to the prayer. Nor is there any reason why the Episcopal Conferences should not make similar provision for their own areas, a bishop for his diocese, or the com-petent authority for the Proper pertaining to a religious family, in regard to the points mentioned above (nos. 8-10) as open to variation, and then ask the Holy See for confirmation of the same. Ecclesial Dimensions 11 :' The ecclesial importance attaching to the Eucharistic celebration is to be highly esteemed. For while in the celebration of the Eucharist "there is represented and brought about the unity of the faithful who constitute one body in Christ,''~6 "the celebration of Mass is already in itself a profession of faith in which the Church recognizes and expresses itself.''~7 All this is abundantly apparent in the Eucharistic Prayer itself, in which not just some lain regard to Eucharistic Prayer I or the Roman Canon, besides the faculty of introducing names in the Memento (N.N.), see the special Memento for godparents in Masses for the initiation into the Church of adults and the formulas for the Hanc igitur in Masses from the Easter vigil to the second Sunday of paschal time, for baptisms of adults, for confirmation, ordination, marriages, profession, for the con-secration of virgins; in regard to Eucharistic Prayers II, III, IV, see Embolisms for adult neophytes, those professed, and consecrated virgins. a4See "Institutio generalis Missalis romani," no. 55g. x.~See the proper Communicantes for Christmas and octave, for the Epiphany, from the Mass of the paschal vigil until the second Sunday of paschal time, for the Ascension and for Pentecost. x6See Vatican Council II, the constitution Lumen gentium, no. 3, AAS, v. 57 (1965), p. 62 ~rSecretariat for Christian Unity, the instruction ltt quibus rerum circumstantiis, June 1 1972, no. 2b, AAS, v. 64 (1972), p. 520. 986 / Review for Religious, l/olume 32, 1973/5 private person or a local community only, but "the one only Catholic Church" existing in whatsoever number of individual churches18 addresses itself to God. But where Eucharistic Prayers are introduced without any approbation from the competent authority in the Church, disquiet and dissensions fre-quently arise among priests and in congregations, whereas on the contrary the Eucharist ought to be "a sign of unity" and "a bond of charity.''19 Indeed not a few complain of the too subjective character of such texts. The fact is that those who take part in the celebration have a right that the Eucharistic Prayer, which they ratify as it were by their "Amen," should not be mixed up with or wholly imbued with the personal preferences of the one'who wrote the text br makes use of it. Hence it is. obviously necessary that only those texts of the Eucharistic Prayer are to be employed which, being approved by legitimate Church authority, manifest very clearly and fully an ecclesial bearing. Catechetical Preparation 12. But a more accurate adaptation of the celebration to the diversity of congregations and of circumstances, °and also a fuller expression of the catechetical content, which cannot be always or conveniently effected in the Eucharistic Prayer, given its nature, will be able to be inserted in those parts and set forms of the liturgical action which lend themselves to varia-tion or require it. 13. First of all, those who prepare the celebrations or preside at them are reminded of the faculty granted in the "Institutio generalis Missalis romani,''2° whereby they can, in certain cases, choose Masses and also texts for the various parts of the Mass, such as Lessons, prayers, chants, so that they answer "as far as possible to the needs, the preparation of mind and the capacity of those taking part.''21 Nor is it to be forgotten that other documents, published since the appearance of the aforementioned "In-structio," offer further guidelines.and directions for enlivening celebrations and adapting them to pastoral needs.~ Admonitions 14. Amongst the matters which lend themselves to a fuller adaptation lSSee Vatican Council II, the constitution Lumen gentium, no. 23, AAS, v. 57 (1965), p. 27. 19st. Augustine, In loannis Evangelium Tractatus, 26, 13, CCL, v. 36, 266; and see Vatican Council II, the constitution Sacrosanctum Concilium, no. 47, AAS, v. 56 (1964), p. 113. zo"Institutio generalis Missalis romani," nos. 314-24. Zqbid., no. 313. -°-°See Sacred Congregation for Divine Worship, the instruction Actio pastoralis, May 15 1969, AAS, v. 61 (1969), pp. 806-11; the instruction Memoriale Domini, May 29 1969, AAS, v. 61 (1969), pp. 541-7; and the instruction Sacramentali com-municatione, June 29 1970, AAS, v. 62 (1970)i pp. 664-7. The Eucharistic Prayers / 91~7 and are left to the individual celebrants to make use of, it is well to keep in mind the admonition, the homilies, and the universal prayers. Firstly the admonitions: by means of these the faithful are brought to a deeper understanding of the meaning of the sacred function or of some of its various parts. Of these admonitions those are of special importance which the priest himself is invited by the "Instructio generalis Missalis romani" to compose and deliver for the purpose of introducing those present to the Mass of the day before the actual celebration begins, or to the liturgy of the word before the readings, or to the Eucharistic Prayer before the Preface; and also as a conclusion of the whole sacred ceremony before the dismissal.2a T.hen again, importance is to be given to those admonitions that are laid down in the "Ordo Missae" for certain rites, which are to be introduced either before the penitential act or before the Lord's prayer. Naturally these admonitions need not be given word for word as set out in the Missal, so much so indeed that it may well be advisable, at least in certain instances, to adapt them somewhat to the actual circumstances of the particular. gathering. Nevertheless, in giving these admonitions their particular char-acter is to be preserved, so that they do not turn into sermons or homilies; and care must be taken to be brief, and verbosity, wearisome to the partic-ipants, must be avoided. Homily and Universal Prayer 15. Besides the admonitions there is the homily to be kept in mind. It is "part of the liturgy o itself''24 and is the means of explaining to the faithful there present,, in a manner suited to their cap.acity and way of life and relative to the circumstances of the celebration, the word of God that is proclaimed in the liturgical assembly. 16. Finally, considerable importance is to be attached to the Universal Prayer with which the congregation responds~ in a certain way, to the word of God already explained to them and accepted by them. To ensure its efficacy, care must be taken that the petitions offered up for various needs throughout the world should be suited to the congregation, bringing to bear in their composition that wise freedom consistent with the nature of this prayer. Style of Reading 17. Without any doubt, for the celebration to be a truly community and live happening, besides the choice of its various elements it requires that the one presiding and the others who have some particular function to perform should give thought to the various kinds of verbal communica- -~3See "Institutio generalis Missalis romani," no. 11. -~Vatican Council II, the constitution Sacrosanctum Concilium, no. 52, AAS, v. 56 (1964), p. 114. Review for Religious, Volume 32, 1973/5 tion with the congregation, namely the Readings, the homily, the admoni-tions, the introduction, and the like.z~ In reciting the prayers, and especially theEucharistic Prayer, the priest ¯ .- must avoid on the one hand a dry style of reading without any variation of voice, and on the other hand a too subjective and emotional style of speech and action. As the one presiding over the function, he must be very careful in reading or singing to help those taking part to form a true community celebrating and living the memorial of the Lord. 18. In order to ensure a still fuller impact of the word and greater spiritual fruit, due regard must be given, as indeed many desire, to the sacred silence which is to be observed at stated times as part of the liturgical actions,-~6 in order that each one, according to temperament and the reaction of the moment, either makes some self-examination or meditates briefly on what he has just been listening to or praises God and prays to Him in his heart.27 19. In view of all the above, it may be permitted to express the earnest wish and hope that the pastors of souls, instead of introducing novelties in the way of texts and rites into the sacred functions, will rather be con-cerned to instruct the faithful with anxious care in order that these may the better understand the nature, structure, and elements of the celebration, and especially of the Eucharistic Prayer, and may participate ever more fully and more knowledgeably in the celebration itself. The power and the efficacy of the sacred liturgy does not consist merely in the newness and variety of its elements, but in a deeper communion with the mystery of salvation made actual and operative in the liturgical function. In this way alone are the faithful, in their profession of one faith and outpouring of one prayer, enabled to follow out their salvation and be in communion with their brethren. The matters contained in this Circular Letter, drawn up by this Sacred Congregation, were approved and confirmed by the Supreme Pontiff Pope Paul VI on the 18th day of April 1973 and ordered by him to be made public. From the offices of the Sacred Congregation for Divine Worship, the 27th day of April 1973. ARTHUR Card. TABERA Prefect "I" A. BUGNINI Tit. Archbp. of Diocletiana Secretary 2~See "Institutio generalis Missalis romani," no. 18. °-~See Vatican Council II, the constitution Sacrosanctum ~Concilium, no. 30, AAS, v. 56 (1964), p. 108; and Sacred Congregation of Rites, the instruction Musicam sacram, March 5 1967, no. 17, AAS, v. 59 (1967), p. 305. -~rSee "lnstitutio generalis Missalis romani," no. 23. Spirituality in a.Time of Transition George M. Regan, C.M. George M. Regan, C.M., is chairman of the Department of Theology; St. John's University; Grand Central and Utopia Parkways; Jamaica, New York 11439. Pluralism has become a central fact in Church life and theology in our day. The uniformity in structures, laws, customs, and religious outlook which formerly prevailed has given way to divergence. Against this pluralistic background, it becomes impossible to claim one monolithic conception of spirituality for religious today. Religious communities differ enormously from one another, and individual religious sometimes agree to disagree in matters concerning spirituality. Tension between Two Understandings Some entire communities and many individual religious follow the same routine and understanding inherited from former generations. A highly structured order of day with set times for prayer, common meditation books, reading in the dining hall, and frequent communal exercises still prevail in some communities. This approach to spirituality generally assigns great prominence to the virtue of obedience to the Rule and to various authorities as the focal point of one's spiritual life. On the other hand, some communities and many religious, particularly younger persons, have adopted a more fluid and personalistic approach to spirituality which emphasizes personal responsibility and underlying values, rather than stressing so much obedience to set regulations. The introduction of shared responsibility among the meml:~ers tempers greatly the traditional understanding of obedience. A widespread dissatisfaction with such prayer forms as litanies, novenas, the rosary, and stations of the cross, together 989 990 / Review ]or Religious, Volume 32, 1973/5 with a questioning of the underlying rationale for these forms characterize many religious. Tension between these two general understandings often exists in the same province, the same local house, and even in the same person, who may vacillate, one day wanting the freedom of personal responsibility, another day desirous of some common regulations regarding spirituality. Frequently, one encounters religious whose general chapters moved the community officially toward a spirituality which stresses personal responsibility and the members are experiencing the pains of transition to the actual practice of spiritual values, once the supports and structures of a lifetime were removed. Though consolidation and lessening of polarization can be noted in some religious communities, individual religious find this transitional period a painful experience. The task of appropriating personally Christian values can be quite trying and the price paid may be confusion, drifting, and out-right failure. Young and old, liberal and conservative, share these difficulties. This article will concern itself mostly with religious who find themselves in this trying situation of transition to new meanings. Mutual understanding among re!igious may help tide them over to some degree during this transi-tional stage. Ministry to religious will also require sensitivity, compassion, and an appreciation of the practical implications involved in the shift from an obedience-centered spirituality to a more personalistic view of the spiritual life. In particular, we shall present some main features of a contemporary theology of spirituality and apply this to religious life. By way of introduction, however, a brief review of the former, obedience-centered spirituality may serve to locate and focus more sharply our main consi~derations. The Obedience-centered Approach The traditional stress in religious life on the Rule, authority, and the virtue of obedience bears similarity t~o the law-centered approach to moral theology which prevailed until relatively recently. This mo,rality or way of life for the Christian, as presented in the moral manuals in use until the mid-1960s, assigned prominence to law and to self-perfection through the acquiring of virtue. Obedience to law in all exactness came through in trad.itional moral theology as the center of the Christian moral life. An impression was conveyed of certainty and security. Individual acts of a person received far more emphasis than did the overall life stance or attitude which a believer gradually assu~es before God and the neighbor. "Live within the confines of the law" seemed the main moral task. This mentality became influential within many religious communities in their approach to spirituality. A candidate would be encouraged during formation to give onself to Christ, to give up one's will, to make a holocaust of oneselL One's will, mind, possessions, sexual love, and personal .prefer-ences would be given over to God. The role of authority, the Rule, and Spirituality in a Time o] Transition / 991 obedience would be emphasized. To do as one is told, to place oneself as an awl in the hands of the carpenter would be familiar emphases in formation programs. The individual would not ordinarily be urged to plan, suggest, modify, or advise. The most docile and obedient candidate would be considered .the best and "growing in holiness." Sacrifice of one's will to the will of legitimate authority, in particular, occupied a prominent position in this traditional spirituality. "The less "of me in obedience, the more of Christ" has a familiar ring. Spirituality and life style fit a highly regulated pattern in this approach. The stress on communal goals led to a broad uniformity reaching into utmost details of ~religious life. A personal goal of self-fulfillment or indi-viduality would often be considered pride. A person would not usually be encouraged to express emotions, to develop individual personality, or to value creative expressiveness. Talents and interests would often be chan-neled solely for common purposes in many communities, so that, for example, the religious would not be consulted about even one's future apostolate. A rigid common order of day and uniform control of m~tters such as. coming and going, or habit, all fitted into~ this controlled life style. Spirituality was marked by an abundance of spiritual exercises, which constituted one's principal prayers, many of them said in common. Most communities required daily meditation, Mass, various examinations of conscience, morning and evening prayers, some part of the Office and various special devotions, such as the rosary, novenas, stations of the cross, reading of Sacred Scripture, the Imitation of Christ, the Rule, and spiritual books. Penance such as fast and abstinence, abstention from tobacco and alcohol, and the public declaration of faults in chapter were found in all communities. Fidelity to long hours of work, whatever be one's assignment, and a general separation from people likewise characterized this approach to re-ligious life. Detailed norms governing visits to or from relatives, mixing with the laity and other "externs," and the vows were commonplace. The interpretation of the vow of poverty left little room for individual choice by religious, for the person ~was expected to get permission in many com-munities for any money spent or received. In religious communities of women, the vow of chastity provided the occasion for many protections established to safeguard the members: clothing, a companion system, severe restriction in reading, television, attendance at movies and shows, and contacts with men were all areas surrounded with protections. Obedi-ence meant basically a willingness to be submissive and to put one's judg-ment into the hands of superiors. This total control by superiors involved little consultation, and self-w, ill oi personal preferences were downgraded. The superiors' decisions were viewed oftentimes as final and unquestioned. This obedience-centered approach to religious life implied that Christian spirituality should center on ~unSwerving fidelity to all the details regulated 99:2 / Review [or Religious, Volume 32, 1973/5 by the Rule and authority. Understandably, obedience became the center of one's life. This approach to spirituality, moreover, tended to view the life of grace as a supernaturalizing of nature which involved a suspicion of or actual opposition to the "merely natural." Emotions and sexuality, for example, might never seem quite Christian or supernatural in this perspec-tive. To castigate this approach to spirituality is not at all the purpose of this brief summary. Many religious obviously grew closer to God and the neighbor in their absolute fidelity to this viewpoint. Large numbers of religious functioning today have this as their general background and many have grown into new ways without immense problems. Appreciation of this traditional approach to religious life and spirituality will hopefully assist other religious unfamiliar with it and also aid those who minister to religious. This holds especially true for those religous who are attempting to adopt another approach to spirituality. Personal Response to Inner Value Many religious communities, local houses, and individual religious have moved away from this obedience-centered approach to spirituality, to an approach which emphasizes personal response to inner value. Religious who operate within this new framework experience immense changes: the former uniformity has given way to greater emphasis on personal respon- " sibility and individuality; spii'itual exercises have usually diminished in number, the kinds of common prayers have changed, and the underlying value of prayer has been stressed; choice of residence, companions, and apostolate in a self-selection process has often emerged; the vows remain, but the tight regulations interpreting them have been removed or signif-icantly altered. In this approach to religious life, a person is viewed as entering a community to develop oneself fully in the service of Christ and the neighbor, to put one's full talents at the disposal of people, and to take part in and share responsibility for the Church and for the community itself. Their most basic commitment will come into greater prominence: to enter into the death and resurrection of Jesus, leading to perfect charity toward God and the neighbor. Rather than obedience, selfless charity becomes the primary Christian virtue, in accordance with Jesus' teaching. Life itself is seen as a response to God and the neighbor in love: "How can I respond to real needs as I see them? How can I actively cooperate in community life, by advising, suggesting, and modifying?" Such questions come more readily to mind and new candidates will be encouraged in these attitudes. Personal development of healthy human qualities occupies a more central position in this outlook: "The more a person grows and reaches a balanced maturity, the more the roots of Christ's life will be strengthened." Acceptance of the authentically human implied in such a principle leads to Spirituality in a Time o] Transition / 993 urging upon religious today utilization of their native talents, creative ex-pression, and a heightened personal initiative. Whatever dehumanizes the individual religious or other persons served in the apostolate, by overlook-ing their mind, heart, emotions, talents and the like, is thus viewed as un-christian. The human person in all his richness emerges in this viewpoint, therefore, as an absolute value in himself, to be safeguarded and promoted. This framework allows more emphasis on the personal response of the individual religious to inner values, both human and Christian. Decentraliza-tion, coresponsibility, and subsidiarity become the new hallmarks of obedience, for the realities underlying these terms shift the focus from .institutions to the local level and the individual religious. Each province, each house, and indeed each sister, priest, or brother is seen as making a unique contribution to the ongoing task of discerning the movement of the Holy Spirit in the group and in oneself. Spirituality itself thus becomes a more personal affair of responding according to one's convictions to human and Christian values grasped through one's own appreciation. The former stress on a host of spiritual exercises performed communally gives ¯ way to fewer common prayer gatherings, but with a concurrent stress on the individual's need to pray and to join at times with one's companions in prayer. In matters of life style, such as religious garb, types of work, freedom to come and go, and close association with non-community persons, the individual's religious commitment is not viewed as precluding choices similar to those of the Christian laity. This brief overview of the traditional approach to religious life and contemporary tendencies has the danger of caricaturing both viewpoints. This presentation has attempted, nevertheless, to recall the predominant flavor of each approach, while realizing the nuancing and variations embodied in religious communities. We shall now turn our attention to some questions associated with this immense shift from an obedience-centered spirituality to the value-centered spirituality of personal responsibility. Stressing Values Today Religious grew accustomed to viewing life as "doing what I'm told." Withthe growing reliance on person responsibility and on one's own con-science, rather than on the Rule and superiors, some religious today drift aimlessly. Formerly, they were trained to look for virtue and sin in indi-vidual acts, especially when the Rule, customs of the community, or the will of the superior would be at stake. Abandonment of this law-centered-ness in their community may leave them wondering what spirituality now implies for them. They may understandably fail to grasp that the basic failure to clarify personally accepted values in such matters as prayer, poverty, chastity, and coresponsibility all entail immense accountability. Likewise, the challenge to assume responsibility for one's life, to respond to the needs of people by taking initiative and risk, to prepare for one's 994 / Review for Religious, Volume 32, 1973/5 apostolate, to continue one's education by personal study, and to serve others selflessly is the vast field of human and Christian values which con-stitute spirituality for them. Religious may, therefore, lack the clearcut criteria of the past; but their personal sense of God's calling and of conscientious Christian response will surely point out areas of concern and of neglect to grow, whether they be prayer, concern for the neighbor, or personal growth in ensuring healthy psychological development. How one strives to pray, to serve others, to manifest responsibility in the apostolate, to be poor, chaste, and a contrib-uting member of the community all take on more connotations for a Chris-tian which cannot be carefully and casuistically delineated in the manner of past moral theology and religious spirituality. They nonetheless embody the task of spirituality for religious today. The individual religious and those who minister to religious have a joint responsibility to reflect on the entirety of Gospel values and to apply them in their lives today; to chal-lenge religious when neglect of these values has however subtly crept in; to assist the person in facing himself or herself and in deepening con-victions about Christian values. The Christian calling for religious today, then, is to center their lives on taking more seriously gospel values and to live within the overall frame-work proper to any Christian, as applied in their concrete circumstances. In the past decade, significant progress has occurred in moral theology in reformulating and expressing the way of life revealed in Jesus. These developments hold good promise for our appreciation of Christian spiritu-ality. The following brief presentation of some main lines of these develop-ments will have a direct bearing on the question of a spirituality relevant for religious today: The Framework of Christian Life A personalist approach to theology may be discerned in contemporary literature. This holds true for moral theology in a spec.ial fashion where many authors now present the Christian life centered on the theme of God's call and man's response. This contrasts considerably with the more abstractionist and law-centered approach of former times. The Trinitarian framework of the way of life preached by Jesus provides an overall structure of God approaching man and offering Himself to him: "We shall come to him and make our abode with him." Passages of Sacred Scripture where Jesus promises to send the Spirit and to live among us, or where He pictures God as a Father close to His sons, offer an image of God and man in intimate relationship. Each person is approached by a loving and con-cerned God and .challenged to respond personally to Him. This "call-response" morality and spirituality replace the former stress on law and selfrperfection, in the basic meaning of grace, God's self-gift, God gives Himself to man and acts in him, enabling him to respond. Spirituality in a Time o] Transition / 995 .~ New Testament teaching indicates the chief manifestation of this love of God to be the way in which we love our neighbor. The one virtue of charity directed toward God and man holds a primacy over all other virtues, including obedience. The law-centered approach of older moral theology has thus given way to a love-centered approach, viewed as more faithful to Jesus' teaching. No impersonal law governs the Christian; rather life may be seen in its entirety as a response to a personal and loving God. "Falling in love" with God expresses the main task of Christian conversion to the Lord which Jesus preached. A morality of relationship conceived along theseolines thus sees each person in dialogue with God and meeting God in the~ events, people, and prayer experiences of daily living. Within this personalist framework of loving response to God's invitation, the central role of Jesus in Christian living has become a major theme. Jesus presents Himself as our way, truth, and life, and other New Testament writers see our union with Jesus as a basic fact of the Christian way of life. This conception of Jesus' relationship with the Christian believer ranges far beyond viewing Him as an external model or pattern to be imitated or mimicked~ God has approached man and .continues to invite man in Jesus His Son who in a humanity like ours responded selflessly. United in Him, we have received the capacity to respond selflessly too. As sons in the Son of God, we become immersed ~in His destiny and receive a personal invitation to enter into~intimate relationship with Him. Any spirituality which merits the name Christian must, therefore, see this personal relationship with Jesus as the focal point~°or core element. The individual religious and those charged with direction should, then, confront 'this fundamental Christian vision in a constant way. Such confrontation at this deep level of Christian life moves well past lesser issues to the core of religious life: the task of answering the call to "Come, follow me." A Continuing Process Man's response to God's personal call is seen as a continuing process, not simply as a series of individual acts. Contemporary theologians em-phasize greatly the life direction, or orientation'which a person gradually assumes ,toward God, manifested in his love of the neighbor. This basic choice, or fundamental option, as it has been termed, grows throughout one's life into a commitment in faith and love which, underlies all individual acts and does not easily waver or disappear. The exceptional concern with individual acts familiar to all who formerly studied moral theology has thus lessened, if not vanished entirely, in present-day moral theology. Rather than becoming excessively concerned with individual choices alone, the believer is urged to see the Holy Spirit guiding him from within as his primary law; The Christian should, in the mind of St. Paul, deepen this lifegrowth through increasing personal response to the Spirit and become further removed from the "law of sin and death," from which Jesus set 996 / Review ]or Religious, Volume 32, 1973/5 us free. For religious working within this perspective, the Spirit Himself would be viewed as one's guidance. All other norms or regulations can occupy only a secondary and peripheral place in the Christian life for the faithful Christian. Religious life can never imply the abandonment of this glorious heritage of Christians: their freedom as God's children to follow the Spirit which moves them to discern the task of love. Viewed in this broad perspective, Christian life and spirituality are a continuous conversion to God through one's free and full disposal of him-self. This occurs at a profound level of the human person and becomes manifested in acts which may reveal, though they sometimes hide, his actual inner state. In contrast with traditional ascetical theology, which gave some prominence to the three ways of the spiritual life, a contemporary treat-ment of Christian living would stress this Biblical notion of gradual, yet continuing conversion to God and the neighbor, which avoids the artificial-ity of the division of the spiritual life into the purgative, illuminative, and unitive ways. The openendedness of conversion to a lifetime of development, moreover, cuts against merely "getting by" in a minimalistic interpretation of Christian life and also allows more of a positive emphasis. Humanism, the World, and Life-giving Moral and ascetical theology often mentioned a division between natural and supernatural virtues, motives, or elements in man. Whatever seemed merely "natural" took on a rather base meaning for the believer swept into the Christian life of perfection. Unfortunately, this two-storyed approach to~ the question of the relationship between nature and grace can lend the wrong connotation that natural human features such as emo-tions, sexuality, humor, a vibrant personality, and a keen sense of joy do not have much place in a "supernatural" universe. This happened in many a religious formation program. Repression of feelings, human qualities, and one's individual characteristics follow too readily in this atmosphere. A packaged and stereotyped religious may emerge as an ideal. Spiritual direction and personal reflection of religious today must cope realistically with the unhealthy consequences of these false understandings which contemporary theology has abandoned. Christian spirituality should instead acknowledge the goodness of all that is human: emotions, sexuality, temperament, personality, and the like should enter into the Christian response of the whole person. Development and fulfillment of these truly human aspects of the person should be incorporated into any authentic approach to Christian spirituality. An inescapable element in contemporary theology has been a growing concern with the here-and-now, with real people living in the present world. Secularization theology made that' emphasis predominant: Despite the enormous stress today on the virtue of hope and the image of God calling us from and toward Our future, theology sees this challenge of the Spirituality in a Time o] Transition / 997 future kingdom as urging us even now to concern ourselves with man in his present-day strivings and problems. Building the kingdom of justice, peace, harmony, and love should not simply be relegated to the afterlife. A Christian spirituality directed beyond this world would, then, neglect this essential element. That God may be found at the deepest point of the human and that other persons, events, and nature itself reveal God to the believer's .eye are the sorts of emphases common in contemporary literature which apply directly to an updated spirituality for religious. How might religious serve the world in profound love? How might they enter into dynamic relationship with people .and not be unduly separated from them? Christian discernment must focus on such central questions. The prevailing mood of today's theology, finally, seems far more optimistic, joyful, and hopeful than did traditional moral and ascetical theology. This may result from the importance assigned to the Resurrection in today's literature. Some years ago, more emphasis was placed on the Passion and Death of Jesus, and in a way which sometimes failed to take sufficient account of his victory over suffering and death. This distorted theology of the cross led inevitably to a glorification of suffering, pain, or deprivation in an unchristian and masochistic way. Dread, anxiety, negativ-ism, or pessimism runs counter to the life-filled Spirit which animates and invigorates the believer. Celebration of the forces of life and love is a more authentic Christian disposition. The search for life-giving, rather than death-dealing forces should be a prime sign of Christian humanism. A joyless Christian spirituality will, therefore, hopefully find fewer adherents today than might formerly have been the case. That suffering and a certain death will precede life and resurrection, as they did for Jesus, appears of course in today's theology. This aspect of Christian life and spirituality does not, however, receive as much prominence as formerly and it is placed into the broader perspective of the entire Paschal mystery. Religious might well aim at assuming more of this joyful,, hopeful, and optimistic tone into their spirituality, which should rest ultimately on their trust and confidence in God's power. Results of These Emphases These comments clearly do not lead to a detailed and specific spirituality which brings into the forefront a set of uniform practices. Pluralism in forms of spirituality, then, would be taken for granted within this broad Christian framework. Regulations, spiritual exercises, and rigid conformity recede to the background. A spirituality based on a personal response to God in Christ, through the action of the Holy Spirit, replaces a spirituality founded on a morality of law arid of individual acts. The stress on avoidance of sin, on obligation, and on negativism which characterized some former writings will appear unusual, if not unchristian, to a person versed in these recent approaches. Is life becoming a YES to God? Is the person choosing 998 / Review ]or Religious, Volume 32, 1973/5 more and more to reach out to God and to others selflessly, after the pattern of God's own Son? Is the person gradually gaining the sense of giving himself over to the action of the Holy Spirit from within, relying on His guidance in a spirit of freedom and joy? The concerns evidenced in these sorts of questions become more central in the person's spirituality. Because Christian holiness implies personal response to a loving God, leading to genuine friendship with Him, it rules out a merely instinctual approach to religious of Christian life. Blind and irrational impulse does not equal religious fervor. Fetishes, superstitions, empty traditions, and formalistic ritualism, without inner meaning, have no place in a human or Christian way of life. Authentic tradition and ritual will buttress Christian convictions and express them in continuity with the past Christian com-munity. Sheer compulsive activity without an inner giving of oneself to God in personal union with Him as a friend to a friend, on the other hand, duplicates the empty observances of the Pharisees condemned by Jesus. Holiness can never be viewed as measured by a proliferation of regulations or observances. A legalistic approach to "following the Rule," without a sufficient inner sense of responding to God and the neighbor as the main animating criterion of a believer's life, deserves to die its death. Even one's approach to such laudatory practices as confession of one's sins, the rosary, the Divine Office, and Eucharist, must avoid an attitude of "just fulfilling my obligation." Unless such prayers spring from genuine interior disposi-tions, they fail to be authentic religious acts. The Goal and the Means Implicit in the foregoing, but deserving special mention, is the oft-repeated, but as frequently forgotten, distinction between the goal of spirituality and the means to attain it. Spiritual exercises, however devo-tional and fervent, do not of themselves constitute one's life of loving union with God and the neighbor, toward which all genuine spirituality leads. All prayers, orders of day, and other structures and forms, have a relative, not an absolute value as contributing hopefully to the deepening of this relationship with the Triune God. Spiritual direction and religious life itself, therefore, should allow room for individual differences in fostering the goals of spirituality and they should not unduly absolutize spiritual exercises by making them, in effect, goals unto themselves. A spirituality based on personal responsibility leads more often than not, it seems, to a lessening of communal prayers. IneVitably, this creates tensions between individual and communal° needs in the matter of prayer. This problem is not easily resolved, and pluralism and polarization emerge forcefully in this context. The desire for smaller group living in like-minded communities sometimes stems from this factor alone. Dialogue, sensitivity to one another, and a genuine desire for a Christian prayer community will go a long way in calming the waters. Experience indicates, however, that Spirituality in a Time o] Transition / 999 the broader issue of unity in diversity within religious communities comes to bear on this point. Universal solutions have not been discovered to cope with this problem. Certainly, charity, an ability to compromise, and unify-ing leadership are indispensable qualities in such situations. Without their presence, the praying community inevitably dissolves into factions. The spirituality outlined previously will also, as has been briefly men-tioned, have important consequences for the overall tone or mood which religious adopt in their lives. Religious have a meaning in the Church as an intense cell of vibrant Christian life. They are constantly seen in Church documents and in their own self-understandings in constitutions as signs of God's love working among men and of His grace operating in the hearts of all people. When documents state that religious witness to heavenly values, this implies that religious should show by their lives what faith in God can mean: hope, confidence, optimism in ultimate destinies; faith and charity in everyday concerns. Religious should be encouraged to develop these qualities and not to repress or bury their emotional aliveness. In moving away from an excessively obedience-centered approach, religious should thus replace it with a Christian life and spirituality centered on faith, love, hope in God and in ultimate realities, manifested in their love and service to mankind. These constitute the primary gospel values. More emphasis on these values, rather than on the more peripheral elements of religious life, should characterize a renewed religious life and spirituality. Prayer or Prayers Our remarks on spiritual exercises as a means to the goal of union in prayer have not addressed real issues which arise and merit special con-sideratioia. Mandated spiritu~l exercises have indeed disappeared almost entirely in some communities and lessened in number in nearly all. Even Eucharistic participation may occur on a private basis in many religious houses and communal prayer may occur only a few times weekly or perhaps less. These changes in regulations concerning prayers do not answer com-pletely a religious' concern for growth in prayer life, beyond any minimum set down by legal regulations or common agreement. The fact that daily Office in common or in private, common meditation, and spiritual reading are no longer enjoined by Rule, for example, does not settle the question for the individual religious. It may well be that the Spirit is moving the person to an exceptionally developed prayer life. An unexceptionable Christian challenge and calling is that of praying in, through, and with Jesus: How is this religious man or woman facing into this challenge? By escape and saying that practically all prayer forms are irrelevant? That spiritual reading, even of Sacred Scripture, fails to attract? That meditation in common is not necessary and yet, without the support of other praying Christians, I rarely pray reflectively at all? That daily Eucharist is not a necessity, so.I go once or twice weekly? A religious 1000 / Review 1or Religious, Volume 32, 1973/5 can argue any of these points or patterns of behavior and rightly claim that none of them is intrinsically necessary for a Christian life. This might well be the case in abstract terms. In the concrete, however, patterns of neglect in prayer and failure to grow vibrantly in the Christian life as a dedicated religious tie together more frequently than by sheer chance. That the person prays little can be the overall impression. Beyond one's protestations about personal prayerfulness in general, the individual religious and those who assist religious might inquire about the person's actual formal prayer, about those times when the religious places himself in God's presence and speaks, however non-verbally, or simply holds himself open to the Spirit's action. "My work is my prayer," in particular, seems a peculiarly sure way of not praying genuinely in the long run in a deep and constant fashion, if this laudable attitude is not accompanied by some periods of personal reflective prayer and communal sharing of prayerfulness in a limited way at least. Omission of specific prayers does not of itself constitute the reality termed mortal sin, in light of present-day understandings of the fundamental option theory. One would, in fact, be hard put to pin any label of sin on any given lack of praying some spiritual exercises. Yet the individual religious should ask himself constantly about his personal prayer life beyond any legal require-ments and explain to himself just how his life of prayer fits within his overall commitment to grow ever more deeply into the life pattern of the crucified and risen Lord, in contact with His Father and in service unreservedly of His brothers. Religious Consecration by Vow The suggested framework of Christian spirituality based on personal responsibility implies too that all considerations about the vows must touch on the value underlying each vow. The religious Rule' which formerly enshrined the value intended by the vow has usually changed these days beyond recognition. Poverty permissions have all but disappeared from many communities; religious may receive a monthly stipend and be com-pletely responsible for their own financing, especially in small group living. The tight restrictions surrounding and protecting chastity have changed: clothing, hairstyling and covering, use of cosmetics, freedom to associate and to form friendships with the other sex have much novelty about them. Coordinators in place of local superiors or local coresponsibility without any such individual authority have diffused the sense of obedience for many religious. The basic value underlying each vow must, therefore, be stressed in this changed atmosphere. Theologically, the vows relate to the religious' fundamental Christian calling and consecration in baptism, whereby the person enters into the mystery of Christ's death and rising to new life. Each evangelical vow furthers this initial commitment to growth in Christ. Spirituality in a Time o] Transition / 1001 The most basic value, then, will tie in with Christ-centeredness: that each vow should promote one's relationship with Christ. The vows will never be understood as implying hatred of the goods of this world, or of sexual intimacy, or of personal responsibility and freedom. Instead, poverty implies a liberating of energy, attention, and time from concentration on material welfare to imitate and become united to the poor Christ in His radical dependence on the Father. The value of chastity will not be just for ease or efficiency in the apostolate, or for avoidance of sexual arousal and union with another person. Rather, chastity as God's gift frees a person to give oneself over to God in love completely and to open oneself to all people, without centering one's love on one person sexually. The value accepted in obedience, finally, will be a basic sense of openness to the Spirit of Jesus, working where He will and particularly through the community. Religious consecration by vow thus implies a renunciation of self-fulfill-ment by material goods, sexual and loving involvement and union with one person, and fully autonomous behavior free of communal concerns. The person chooses to live his Christian response to God's call in more radical dependence on Him and in reaching for and living in the future, while enjoying the present. Only a constant striving for a deeper relation-ship and union with the Son in the death-life cycle of His self-emptying love can make possible this Christian vision. Religious have freely chosen these profound values which remain despite the removal of legal require-ments about the vows. Faithful to his religious calling, each religious must heed the call God addresses to him to live these values. Conclusion For all Christians and therefore for all religious, the challenge of Chris-tian spirituality entails responding personally in an open-ended fashion to God, avoiding satisfaction with the minimalism of merely "getting by," seeing life as love-centered, not sin-centered or law-centered, and establish-ing a personal relationship with Jesus by faithfulness to His Spirit at work in our hearts. Religi.ous men and women who live this kind of spirituality .certainly adopt an idealism which surpasses the ordinary. Yet this idealism embodies the rich heritage of the freeing message of the Good News: that through the liberating action of the Spirit of Jesus all His followers are enabled and urged to cry out Father and to spend themselves selflessly for others, in the image of Jesus. Now My Eye Sees Thee: The Bible as a Record of Religious Experience C. M. Cherian, S.J. Father Cherian, a professor of Sacred Scripture, lives at Vidya Jyoti; Delhi 6, India. This article first appeared in Clergy Monthly, March 1973, pages 90-100. It is re-printed here with the kind permission of the editor of Clergy Monthly. It is well known that, in pre-Vatican II scholastic theology, the reality of faith was conceived of as an intellectual assent to religious truths rather than a personal commitment to God in Jesus Christ. This conception is reflected in the description of faith given by the First Vatican Council. Faith is "a supernatural virtue by which we believe, with the inspiration and help of God's grace, that what He has revealed is true." Attention is directed to the particular truths that God has revealed, to the intellectual acceptance of these truths, not to God Himself or personal submission to Him who is Truth. And there is some emphasis on the obscurity and weakness of the perception involved. We believe "not be-cause we perceive the intrinsic truth of the things revealed, but because of the authority of God Himself who revealed them, and who can neither be deceived nor deceive." The impression created is that of some second-hand borrowed knowledge whose acceptance is "commanded" by our grace-supported will. Dangers of This Approach In such an approach there is the danger that faith-life may be thought of as being essentially and largely an intellect-and-will affair which does not necessarily involve a person in the experience of a direct relationship with God and of a new life in Him. The obscuring of the personalist aspect of faith in the minds of theologians and pastors had consequences for the religious instruction of the faithful. They were not sufficiently helped to The Bible and Religious Experience / 1003 understand their grace-life in personalistic and existential terms. The legacy of this old approach is still evident in the lives of the faithful, especially the more educated among them. They fight shy of a personal approach to God, and are incapable or distrustful of spontaneous personal prayer and of active involvement and sharing in common worship. Recently a group of educated Catholic young lay men and women, who were taking a course on the Psalms, told the present writer that several of them had serious difficulty about accepting personally the reality of God as Creator, Savior and Judge. The furthest they could go was to accept the message of Christ and give an intellectual assent to the Catholic doctrine about God. They frankly confessed that they had no personal experience of God. Still St. John says that what Christ, the Son of God, has done is to make the Father known (Jn 1:18). The grace of Christ consists in our receiving the adoption of sons and being enabled to say "Abba,.Father" to God (Gal 4:4). Neglect ot Personal Religious Experience A byproduct of the intellectual approach to the Christian faith was the almost complete neglect of the whole area of personal religious experience. Historically Catholics in the West could not agree with certain schools and theories of religious experience which represented an aberration from the truth, so far as they questioned either the validity of human reason or the certainty of objective Christian revelation. But this does not mean that anybody could repudiate the right kind of religious experience which is manifested and communicated everywhere in the Hebrew and Christian Scriptures themselves, and in the Scriptures of other religions. The Scrip-tures are obviously the God-given guide to genuine religious experience, and, so far as they are inspired, they are God's instrument for the com-munication of the right kind of religious experience. The Workshop Handbook (Vol. I), published by the "All-India Seminar on the Church in India Today," contains some valuable insights into the question we are examining here. The Report of the Workshop on Spirituality points out that Christianity is essentially the handing down o[ the experience that Jesus Christ, the perfect Man, had o] God the Father and His love and plan. He communicated this experience to the Apostles. In them it took the form of a total personal commitment to God in Jesus Christ, the risen Lord, and a sensitivity to the leading and guidance of the Holy Spirit. All the external means and practices of the Church are directed towards enabling the faithful to personally appropriate the inner living experience of the risen Lord, which implies a total conversion. It is the personal religious experience of the prophets, Apostlesl and other holy men that was expressed in the words of the Scriptures and in liturgical and other formulas and in ritual actions. A fundamental pastoral problem consists in making 1004 / Review for Religious, l/'olume 32, 1973/5 sure that, while we are busily engaged in passing on the rites and the formulas, we also succeed in transmitting the inner personal experience that they are meant to express, the experience that can be summed up in such words as: "We have seen the Lord" (Jn 20:25; see 1:14) or "My Lord and my God" (Jn 20:28) or "Lord, You know that I love You" (Jn 21:17). Old Testament Data The Scriptures make it clear throughout that men are called to a life of personal intimacy with God. The Genesis story says that man is made in the image of God. This means that men are capable of personal com-munion with God and of being transformed info God's likeness, the likeness of His Son. It is sin that makes Adam want to hide himself from God. The work of redemption consists, therefore, in saving the lost and restoring them to that closeness to God for which they were created. Abraham and Jacob God appears to Abraham with the message: "1 am God Almighty; walk before Me and be blameless. I will make My covenant between Me and you . . .'" (Gen 17). Biblical religion consists essentially in this I-thou relationship, in men learning to conduct themselves in the presence of God. This is the secret of their holiness. It must mean that man stands in awe of the God of heaven and earth, is never deaf to His voice, is never unaware of the demands of His love and plan, and is never deliberately unfaithful to these demands. In Genesis 28 we see that Jacob's ambition and over-cleverness have landed him in deep trouble. He is obliged to flee Palestine to escape from his brother's wrath. He is terribly lonely and desolate. God's grace is .a.t work in this man-made crisis. God uses it in order to quicken Jacob's notional faith into a deeply personal faith. He has an experience of God being present, and addressing him, and renewing the promises made to his fathers, so that he exclaims: "Surely the Lord is in this place, and I did not know it" (Gen 28: 16). This statement is meant to express what is typical of man's condition. In the narratives about the appearances of the risen Lord to His disciples, we are repeatedly told that He was with them on various occasions, but at first they did not recognize Him (see Lk 24:16; Jn 20: 14; 21:4). The maturity of our faith consists in our becoming aware that the Lord cannot be absent, that He is savingly active here and now, and wants us to respond to Him. Moses and Elijah Moses has the task of leading and guiding God's people in the wilder-ness of Sinai. He is convinced that nothing but personal intimacy and familiarity with the Lord and constant consultation with Him can enable The Bible and Religious Experience / 1005 him to fulfil his arduous mission. Consequently his prayer is: "I pray You, if I have found favor in Your sight, show me now Your ways~ that I may know You . . . I pray You, show me Your glory . . ." (Exod 33). The Lord granted this prayer, and thus Moses was empowered to act as the leader of God's people: "The Lord used to speak to Moses face to face, as a man speaks to his friend" (ibid.; see Num 12:8). Prophet Elijah had worked wonders in God's service. He brought about the utter defeat of the false priests of Baal, and the triumph of God's cause against idolatry. But he suddently becomes a prey to such serious depression as makes him want to die; he finds that God's cause is not making enough headway among the people as a whole, and his own life is in danger. In this crisis he is inspired to retire into the desert of Sinai. Here he has the exhilarating experience of an encounter with God. Through it he now understands what the tumultuous happenings of his prophetic ministry could not teach him. He hears the "still small voice" of God consoling him and reassuring him. He is so thoroughly renewed and strengthened by this experience of quiet communion with God that he is now fully ready for the new adventurous mission that God entrusts to him (1 Kgs 18-19). Job and Isaiah Job has been thrown completely off his balance by the series of disasters he suffered. He becomes "a fault-finder contending with the Almighty." He is full of complaints against God and His government of the world. He is ready to put God in the wrong that he himself might be justified. But finally he is completely transformed through having learned humbly to listen to God, and he receives enlightenment: "I have uttered what I did not under-stand . . . I had heard of You by the hearing of the ear, but now my eye sees You. therefore I despise myself and repent in dust and ashes" (Job 42). Job's conventional ideas about God and His providence have been changed into a personal experience of His mystery by which Job under-stands that "God cannot be called to account, and that His wisdom may give an .unsuspected meaning to such realities as suffering and death" (Jerusalem Bible, note). In the Jerusalem Temple Isaiah has an unexpected extraordinary experience of the all-holy God being present in all His glory. Th