Combating poverty in Saudi Arabia has become an important national target; this study researches poverty in Saudi Society and in particular, female poverty, focusing on poor female-headed households (FHHs) in Jeddah City. This is an exploratory study to highlight the social reality of the FHHs and their female heads, with a focus on the details of their everyday lives and their relationships with social support institutions, namely: the Social Security Department (SSD) and the Charitable Women's Associations. The main aim of this study is to explore the social reality of these families and how, during their struggles to obtain or maintain a standard of living, they interact with these social support institutions. The study investigated a main sample of 112 FHHs represented by their female heads who were selected purposefully according to a matrix designed to ensure adequate representation across the main sample according to marital status, age group and place of residence (south or north) in Jeddah City. They were also selected by their marital status according to five sub-groups: widows' families, divorced women's families, abandoned women's families, prisoners' wives' families and finally married women's families. A further sample was 18 informants (called 'elites') who were selected purposefully from a range of experts, officials and decision makers from different governmental and non-governmental departments to explore and interpret issues raised during the women's interviews. The interviews with the female heads were based on questions designed to achieve four main goals: 1- to study and identify the social, cultural and demographic characteristics of poor FHHs in Jeddah City. 2- to study and present the poor FHHs' experiences and how they interacted with their social reality. 3- to study social policies in practice and highlight the relationship between the FHHs and the social support institutions. 4- to make recommendations for formulating an effective social policy for combating poverty among women and poor FHHs in Saudi society. The data and information was collected via different methods such as interviews, document searches, observations, field notes and digital recordings. The data was organized and analysed using a thematic approach to reduce the data, present it and provide conclusive statements. The main findings are organized in chapters 5, 6 and 7 and cover the study goals. The main findings are as follows: The typical poor FHHs were mostly large families and the male head tended to be missing from family life, thus the family was headed by the female. The women had suffered divorce, widowhood, imprisonment of their husbands, abandonment, or their husbands suffered sickness, old age or unemployment. These female heads were mostly uneducated or had a low or basic level of education. The families typically had no regular earned income because the head of the family was not in employment. The majority of the FHHs were tenants and lived in small flats. A significant number of FHHs was deprived of both official support from the SSD and from the women's associations for various reasons. Some of the women were regarded legally and socially as minority groups because of their ethnicity, family backgrounds and/or nationality. These details provided an honest and clear picture of the lives of the poor FHHs and showed the inter-penetrated realms of these families and their heads that were: 1- public realms (society, culture, state, welfare systems and social support institutions); 2- private realms (women's worlds, specific stories and experiences that had led the women to head their families such as divorce, widowhood, abandonment or the imprisonment of the head of the family). The details of everyday life showed how the sub-categories and their female heads had a similar experience in some aspects of the public realm but they experienced quite different private realms. The study concludes with some important strategic, public and specialized recommendations aimed at improving and reforming the current welfare system and social policies and suggests integrated social policies to eradicate poverty in general and among FHHs in particular.
Oil producing countries in the Middle East and North Africa (MENA) region have a common policy of offering higher energy subsidies compared to other countries. MENA countries depend on fossil fuels to meet their domestic energy needs. Supplying electricity to meet the demand in these countries requires a huge subsidy, placing an extensive burden on the available financial resources. Although solar thermal technologies have been generally proven to be economically feasible in many countries with abundant solar energy, MENA countries have yet to adopt these technologies to meet their energy needs. This is attributed to the low cost of electricity owing to higher subsidies, which have made it difficult for renewable technologies to penetrate these markets. Although previous research and international organizations have recommended the removal of energy subsidies as an approach to addressing the budget deficit crisis, these recommendations did not offer realistic solutions because the resources used for generating electricity are national resources, of which the people feel that they deserve to have a share. In the present study, demand-side management (DSM) programs promoting solar thermal technologies are proposed to overcome this problem. The methodology targets replacing electricity use with that of solar energy, reducing not only the electricity demand and the required subsidies but also the emissions of carbon dioxide and other harmful gases. Two case studies were conducted for the province of Erbil, (Kurdistan Region, Iraq) to develop the methodology. First, the economic feasibility of promoting solar water heaters (SWHs) by DSM was investigated. An estimated investment of US$90 million was required. The net present value (NPV) of installing the SWHs as part of a DSM program was US$776.6 million for a life cycle of 10 years. The program would have the advantage of reducing electricity sales (which are greatly subsidized) for preparing domestic hot water in 100,000 houses. Second, the benefits of replacing standard air conditioners with solar-assisted air conditioners through DSM were assessed for 100,000 offices, costing the utility US$80 million. It was found that a capacity requirement at an estimated cost of US$138 million would be avoided for at least 10 years. Furthermore, the program would help reduce consumer annual energy consumption by approximately 37%, thus removing the need for subsidies. It would be appropriate to differentiate between the two categories of countries in the MENA region, i.e., oil exporting countries and developing oil-producing countries. There would be differences in the DSM approach promoting solar thermal technologies between these two categories of countries as oil exporting countries have stronger financial reserves compared to developing oil-producing countries. Developing oil-producing countries, owing to a fiscal deficit and typically low quality power systems, face challenges in developing their infrastructure as well as meeting the high pre-tax subsidy. The proposed approach would have better implementation potential in developing oil-producing countries as it would facilitate deferral of the construction of new power plants and associated infrastructure; simultaneously, the electricity sales would be reduced significantly. ; ÖZ: Orta Doğu ve Kuzey Afrika (MENA) bölgelerinde petrol üretimi yapan ülkelerin yaygın politikası diğer ülkelerle kıyaslandığında daha yüksek enerji sübvansiyonları vermeleridir. MENA ülkeleri, yurt içi enerji ihtiyaçlarını karşılamak için fosil yakıtlara bağımlıdır. Bu ülkelerde talebi karşılamak üzere elektrik temini için çok büyük sübvansiyonlar gereklidir ve bu da mevcut finansal kaynaklar üzerine muazzam bir yük bindirmektedir. Bol güneş enerjisi alan pek çok ülkede solar ısıl teknolojilerin genelde ekonomik olarak uygulanabilir olduğu kanıtlanmış olsa da MENA ülkeleri kendi enerji ihtiyaçlarını karşılamak için bu teknolojileri henüz benimsememişlerdir. Bu durum, yüksek sübvansiyonlar sayesinde elektriğin düşük maliyetli olmasına bağlanmaktadır ve bu da yenilenebilir enerji teknolojilerinin söz konusu pazarlara girmesini zorlaştırmıştır. Önceki araştırmalar ve uluslararası kuruluşlar bütçe açığı krizinin ele alınması için yaklaşım olarak enerji sübvansiyonlarının kaldırılmasını önermişlerse de bu öneriler, gerçekçi çözümler sunmamıştır çünkü elektrik üretiminde kullanılan kaynaklar ulusal kaynaklardır ve halk bu kaynaklarda payı olduğunu düşünmektedir. Bu çalışmada, bu sorunun üstesinden gelinmesi için solar ısıl teknolojileri destekleyen talep tarafı yönetimi (DSM) programları önerilmektedir. Kullanılan metodolojide, elektrik kullanımı yerine güneş enerjisi kullanılması hedeflenmekte ve böylece hem elektrik talebi ve gerekli sübvansiyonlar hem de karbondioksit ve diğer zararlı gazların emisyonları azaltılmaktadır. Metodolojinin geliştirilmesi amacıyla Erbil ili (Kürdistan Bölgesi, Irak) için iki örnek teknolojinin incelemesi yapılmıştır. İlk olarak, DSM ile solar su ısıtıcılarının (SWH) teşvikinin ekonomik uygulanabilirliği araştırılmıştır. Tahmini olarak 90 milyon Amerikan doları yatırım gerektiği tespit edilmiştir. DSM programının içinde SWH'lerin kurulmasının bugünkü net değeri (NPV) 10 yıllık bir döngüde 776,6 milyon Amerikan dolarıdır. Program, 100.000 eve sıcak kullanım suyu hazırlanmasında (büyük oranda devlet destekli olan) elektrik satışlarını azaltma avantajı sunacaktır. İkinci olarak, elektrik şirketine maliyetinin 80 milyon Amerikan doları olacağı öngörülen DSM ile standart klimaların solar destekli klimalar ile değiştirilmesinin yararı, 100.000 ofis için değerlendirilmiştir. Tahmini olarak 138 milyon Amerikan doları kadar maliyetli bir kapasite gerekliliğinin en az 10 yıl boyunca gerekmeyeceği bulunmuştur. Ayrıca program, yıllık enerji tüketimini oranında azaltmaya yardımcı olacağından sübvansiyon ihtiyacını önemli ölçüde azaltacaktır. MENA bölgesindeki ülkeleri ikiye ayırmak uygun olur: petrol ihraç eden ülkeler ve gelişmekte olan petrol üreticisi ülkeler. Petrol ihraç eden ülkelerin, gelişmekte olan petrol üreticisi ülkelere kıyasla daha güçlü finansal rezervleri olduğundan solar ısıl teknolojilerin bu iki kategoriye tanıtılması için kullanılan DSM yaklaşımında farklılıklar olacaktır. Bütçelerinde bulunan mali açık ve tipik olarak düşük kaliteli enerji sistemleri nedeniyle, gelişmekte olan petrol üreticisi ülkeler altyapılarını geliştirme ve yüksek olan vergi öncesi sübvansiyonları karşılama konularında zorluklar yaşamaktadır. Önerilen yaklaşım yeni enerji tesislerinin ve bunlarla ilişkili altyapının yapımının geciktirilmesini kolaylaştıracağı ve elektrik satışları kayda değer oranda düşeceği için bu yaklaşımın gelişmekte olan petrol üretici ülkelerde uygulama potansiyeli daha iyi olacaktır. ; Doctor of Philosophy in Mechanical Engineering. Thesis (Ph.D.)--Eastern Mediterranean University, Faculty of Engineering, Dept. of Mechanical Engineering, 2019. Supervisor: Prof. Dr. Uğur Atikol.
Part five of of an interview with educators in the Leominster, Massachusetts area. Topics include: Experiences as students in the Leominster school system. Kindergarten classes and moving students along in bilingual education. Funding to keep students in school and in programs that work for individuals. How parents support education. ; 1 SPEAKER 1: For example, um, we talked about the original Head Start. You went to kindergarten. I couldn't believe that. [Laughter] Okay. I mean, the whole intent, and correct me if you see it differently, but the whole intent of Head Start is that society sees that there's a group of children who don't have the exposure, whether it's cultural, whether it's language development, they don't have the exposure in their formative years. And when they get to kindergarten or when they get to first grade, they're kind of behind. And, primarily, we identify those kids as coming from lowest socio-economic backgrounds. Okay? So, the idea was to begin a Head Start program and target that population. But who will fund it? A wonderful idea. And I think that as you look at the longitudinal studies that have been done over 20, 30 years since Head Start, you see that kids who have gone through Head Start have been more successful in school, is less apt to drop out, less pregnancy, uh, less involvement with substance abuse, and so on. It seems to be a pair, okay? And yet, the federal government only funds Head Start to the point where only about 56 percent of the kids who are eligible, not all preschoolers, only the kids from socio-economic background who are financially eligible for Head Start, that's how many can go. You check with a Head Start program [alumnus], or you go to the government, you go anywhere you want, and they cannot take all of the kids who qualify. Why? Because the funding isn't there. That's the problem. A need is seen but the immediacy of that need is not recognized. SPEAKER 2: Is that why…? What is the reason that Lancaster Street had the only kindergarten? And you went to that. SPEAKER 3: You know, that I don't know. SPEAKER 1: But maybe, just… SPEAKER 3: My experience was like kind of just the opposite because my kindergarten teacher was Ms. [Trinkle]. She married another teacher. SPEAKER 4: Coach Sullivan.2 SPEAKER 3: Sullivan. Right. SPEAKER 1: Okay. SPEAKER 2: She married [unintelligible - 00:02:28]? How do you know so? SPEAKER 3: So, then I was ready for the first break. Now, I'm in kindergarten, and she felt I was ready for the first grade, so they sent me. My birthday was in January, so therefore, I was supposed to wait like another year. And I remember Miss Lincoln… do you remember her? She had some administrative position. And I remember her testing me [unintelligible - 00:02:55]. SPEAKER 2: Was the class at Lancaster Street predominantly Italian? SPEAKER 3: Everybody were. SPEAKER 4: I went to that one before she did and my kindergarten teacher was Ms. Kendall, and they started the kindergarten because the whole area was all Italian children. They did not speak English. SPEAKER 2: And that, really, in disguise, was the first bilingual program in Leominster. SPEAKER 1: Yeah. It was the forerunner. SPEAKER 3: I think so. Probably true. SPEAKER 2: That… really. SPEAKER 1: They were trying to address the same name in a different way. SPEAKER 2: But the way they went about it is a lot different from "transitional bilingual education." SPEAKER 3: But, instead of keeping me in that class for two years, she move me on. SPEAKER 1: If you want… to tell you the story, the same thing happened to him. They want to keep him back. Am I right? SPEAKER 3: No, I'm just saying age-wise. SPEAKER 2: Yeah. SPEAKER 1: Right. SPEAKER 3: I would have had to stay there another year. SPEAKER 1: Right. I see. SPEAKER 3: Probably because they felt that I was [pretty] and trusted me. 3 SPEAKER 4: And then, moving on. SPEAKER 1: Let's say they did something different. They did something different for that population. They put them in kindergarten. They brought them to school a year earlier. SPEAKER 4: That's right. SPEAKER 1: They didn't do that for the general population. Right? SPEAKER 3: A friend of mine gave me a copy of the class picture that I had never seen in my life until maybe the last year, year and a half, and I must tell you, we really did look like ragamuffins [laughter]. But it's such a pleasure to look at that picture. I mean, it's your roots. SPEAKER 2: Yeah. SPEAKER 3: It's your roots. SPEAKER 4: Now, my kindergarten class progressed as a whole. You were in kindergarten. The next year you're in first grade, second grade, and I don't remember a lot of kids being held back. They just went on. SPEAKER 2: This is my whole point of modern versus [test], need versus popularity -- popular to have the bilingual program, need to get these kids go on and started. SPEAKER 4: It's also numbers. SPEAKER 2: Absolutely. SPEAKER 4: It's also numbers. SPEAKER 2: Absolutely. And experiment. SPEAKER 3: We were a very small… Leominster was a very small… SPEAKER 2: But the philosophy. I don't care if there are a thousand or a hundred. The philosophy was different. That's my whole point. Our philosophy was to get them in there, teach them English, get them going, and they'll be fine. And that turns out to be exactly true because as Lucy said, you want to go back and trace the history of folk. Those Italian kids started that first bilingual class. They did fine. They did very well in the city of Leominster. 4 SPEAKER 4: On the other hand, there were kindergarten students [unintelligible - 00:05:29] were we at 12th grade, or…? SPEAKER 5: Well, they never had… SPEAKER 3: Twelfth. SPEAKER 1: With me, as I said, I was 9 years old, so I would have started third grade. I guess about third grade and I stayed just a couple of months. We came to the United States and landed in February and I was put into the first grade. I didn't speak a word of English. I was 9 years old put into the first grade just to be under that school year. And then, I spent that summer in Indiana. I came back in the fall. I went into grade 2. Halfway through the year, the teachers made a decision and they pulled me out of the second grade. They felt I knew English well enough at that point. And they brought me across the hall and put me in the fourth grade classroom. So I started the year on grade 2, ended the year on grade 4. That following September, I was in [unintelligible - 00:06:37] and went into grade 5 with Mrs. McGraw. SPEAKER 2: Today, if you were 12, you had a CORE evaluation. Think about it. SPEAKER 4: Yes. SPEAKER 1: I still graduated a year behind you know, my age group. I lost a year, okay, although I ended up you know, skipping a couple of grades. But I was fortunate in that I was able to survive that. But I'm telling you that there were many others who did not survive that kind of so called "immersion." So, you know, Vinnie is right. You have to look at the individual and say, you know, "What's best for this person?" Not just today, but think about what you're doing in terms of how it's going to affect that person's lifetime. Because the greatest cost for failure is after a person leaves school. Well, you can put a kid into special education as costly as that might be. You can put a kid into bilingual program and some added cost. But you 5 have a youngster who drops out of school and fails, end up in jail or gets pregnant, is on drugs. Your sending a youngster to jail is going to cost you $50,000 a year to keep that person. SPEAKER 3: And you know, when they went in, they will know when they come out because they learned from each other. There's a teaching going on there as well. SPEAKER 1: Exactly. And that's why I believe in you know, rehabilitation programs in prisons, because, I mean, what else are you going to spend that money for? If it's just for punishment, if it's just for revenge, you wanted… you know, a person did something wrong, you're going to pay. So you're going to spend 10 years behind bars. Okay? But then stop and think about what happens when that person comes out. Are you going to end up sending that person back? Hopefully, that person becomes a contributing member of the society or if not contribute, at least you know, not detract from society. It's you know, the longer range. We're all human beings. SPEAKER 2: If you wanted to trace back again to that kindergarten class and at the beginning of that program with Lucy's, and trace how many of those people "went to jail" or on drugs, that got in trouble? You'd find there are few. You'd find very few. Think about it. And, going back to the point, the last one, we didn't have to spend a lot of money on the law enforcement, okay? Because parents… let's get to that point. Ethnic families – French, Italian, and others [unintelligible - 00:09:04] – were very proud people. Okay? And they didn't want to be embarrassed by having an officer come to the house. They took care of their own problems. All the teachers had… I can remember breaking a window. It was an accident but I was throwing stones and threw it the wrong direction and broke a window. Ms. Gallagher called up my house, the principal, to tell my mother. End of problem. End of problem. [Laughs] I mean, guys, I didn't have to be told more than once. SPEAKER 4: No. That's right.6 SPEAKER 2: Okay? Because that's the difference there. SPEAKER 3: Starting with Miss [Partimo], she was a fourth grade teacher, I had [unintelligible - 00:09:44] Miss [Partimo] for two weeks. And it was [glorious]. So they somehow closed down the fourth grade, and they sent half the class to the third grade and half the class to the fifth grade. And I had Miss [Gallagher] and Miss [unintelligible - 00:10:01]. She was the principal and she taught girls. I went to see her. She is deceased this year. But a year ago, when we did all that for the honorary members, I brought flowers to each of these women that couldn't attend the meeting partially because of transportation. And Miss Gallagher was one of them. And we sat and had the longest chat and then we talked about [unintelligible - 00:10:28]. One of the things that I came away with, she marveled at how… she found her job as relatively easy because of the parents that she worked with, the Italian parents and how… they wanted the best for their children. They wanted an education for their children. But the teacher was always right that they were going to follow the rules. And boy, the last thing a teacher has to say to you was, "I'm going to tell your parents." Oh, my God. You'd shiver and shake because again that was the worst thing in the world. Not to say [unintelligible - 00:11:08]. I don't mean that but… SPEAKER 2: Do you remember when your mother went to the [unintelligible - 00:11:12] to the open house [unintelligible - 00:11:14] you know. I didn't worry about my mother saying, and I know your mother well… I didn't worry about my mother saying and the teacher saying "Joseph is not doing…" That was expected. You came from an Italian home. You're expected to do well. "How is he behaving?" The teacher said, "Well, Joseph is a little loquacious." SPEAKER 4: [Laughter].7 SPEAKER 2: [Laughs]. I would hide under the… like a fool, I was hiding under the sheets. [Unintelligible - 00:11:46] [Laughter] But that was called pride. Your parents had pride and you didn't embarrass them. SPEAKER 1: They wanted you to be respectful. SPEAKER 2: That's right. SPEAKER 1: But I have to believe that… I don't care what ethnic group you're talking about, that basically parents want their kids to succeed. SPEAKER 3: That's right. SPEAKER 1: Okay? And you know, today, we use the word partnership. Education is a partnership, you know, the home and the school. I mean, they're all elements in a successful equation, I guess, if you want to call it that. You do have to have parents that support kids and support education. You know, Vinnie, tell us the story about you that you were telling me last week when you came to the United States. And at some point, there was a decision to be made about you going on in school or going to work. I thought that was quite interesting, okay? You might share that. SPEAKER 2: Maybe the support system that we have today is quite different from what it used to be years ago when family would contribute their ideas. And what relatives would say would be very important to determine what young children would take as their career, would take as a job, would do as the next thing. In my own personal experience, I know that it wasn't easy for me to go to school, especially to middle school in Italy because first of all, conditions were right after the war. Everything was with much destruction all around. And the fields, I remember one of the main sources of our income was the vineyards. My grandfather produced grapes and wine to be sold and to be processed. And as the story goes, they just had an attack by [unintelligible - 00:14:03] which destroys the grapevines, and then you need seven years before you can get production up again. So, the source of income was not available. My father had just come back from being a prisoner of war, and of course, you don't earn money while you're a prisoner of war. You're as 8 destitute when you come out as you were when you went in. And he was there seven years. This was in 1947. And when you make a decision to have your son continue the education, you have to buy the books. You have to provide the money to go to the district school which is [unintelligible - 00:14:53], which is not very far, but the bus that took you there was a jungle bus that also went to Padova, and so it took about 45 minutes for what would nowadays be maybe a 10-minute ride. SPEAKER 1: It was seven miles, and [unintelligible - 00:15:06]. SPEAKER 2: [Unintelligible - 00:15:06] But it took at least half an hour, 45 minutes with a detour to [unintelligible - 00:15:14] with stops for the general public. But, if you have to go everyday to school like that, you have to have a subscription to the bus and you have to come up every month with the money to pay for this transportation, plus the books were expensive. The books that you buy are dictionaries, textbooks. And I remember, I still have some of my old textbooks. The paper on which they were printed was so flimsy and the margins almost nonexistent because they tried to cram as much print as possible in the fewest number of pages. But, anyway, I know that my mother, whenever we needed to buy a textbook and we didn't have the money, she'd have to go around and beg, borrow, steal, as they say, for money for me to buy these books so we could continue our education. So, when we finally decided that I would come to the States and the idea was, "Well, should I go to work or should I continue with my education, knowing I have done reasonably well in school and that my family has invested all this money and effort in my ongoing education?" And of course, my father at that time was not in the best of health and my relatives were pointing out you know, "He's young. He's strong. He can get a job and get relatively good money coming right away. 9 Whereas, if you decide that he should go to school, first of all, he'd have to learn English, second, you have no income for him, third, you have to provide him with decent clothes and food. So that's going to be, instead of a plus, a drain on the family." But…/AT/mb
Issue 48.3 of the Review for Religious, May/June 1989. ; R~z,.'n~w vor R~.t~3~oos (ISSN 0034-639X) is publishcd bi-monthly at St. Louis University by thc Mis- ¯ souri Province Educational Institute of the Society of Jesus; Editorial Office: 3601 Lindcll Blvd. Rm. 428: SI. l.x~uis. MO 63108-3393. Sccond-class postagc paid at St. Lxmis MO. Single copies $3.00. Subscriptions: $12.00 pcr year: $22.00 for two years. Other countries: for surface mail. add U.S. $5.00 per year; for airmail, add U.S. $20.00 per year. For subscription orders or changc of address, write: R~,.'u~w voa R~t.~Gous: P.O. Box 6070: Duluth. MN 55806. POSTMASTER: Send address changes to Rv:vtv:w v(m REI.I(;IOtJS; P.O. Box 6070; Duluth, MN 55806. David L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Mary Ann Foppe Editor Associate Editor Contributing Editor Assistant Editors Ma\'/June 1989 Volume 48 Number 3 Manuscripts, books fnr review and correspnndence with the editor should be sent to REvtEw wm Rr:t,t(;mt~s; 3601 Lindell Blvd.; St. la~uis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 l~eRoy Ave.; Berkeley, CA 94709-1193. Back issues and reprints shnuld be nrdered from R~:\'t~:w vo~ R~:~,nntms; 3601Lindell Blvd.; St. la~uis, MO 63108-3393. "Out nf print" issues are available frnm University Micrnfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major pnrtion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Snciety fnr the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS . Color plays an important role in our human lives. Before modem psy-chological studies were done about color and its effect upon our human psyche, the Church emphasized color to highlight liturgical seasons and to enhance individual feast-day celebrations. Both the colors for deco-rating altar, tabernacle, and sanctuary and the colors for priestly vest-ments and stoles conveyed a mood or feeling of the season or feast. REVIEW FOR RELIGIOUS over the past ten years has distinguished its is-sues within any one volume by color. Willy-nilly, whether by foresight or only upon reflection, color for us, too, tends to have a certain sym-bolic relationship to the seasonal and liturgical placement of an issue. An obvious point can be made with the blue cover of this issue--a blue which is associated with Mary, Mother of God and Mother of the Church, and with her special identification with the month of May. In more recent times, the popular place of Mary in the devotional lives of Catholics has dimmed. The Vatican II renewal of our liturgy and sacramental celebrations necessarily focused our attention and re-education upon the central mysteries of our faith-life. Devotions in their myriad forms of litanies, novenas, vigils or holy hours, and various other pious practices--whether in honor of Mary or of any of the saints-- naturally received less attention during this period. Our time and ,our en-ergies were being re-directed so that we could recapture the Eucharistic celebration and the other celebrations of sacraments with all the fervor and participation that marked our popular devotions. It sometimes appeared that, with popular devotions less emphasized, Mary and the saints were also losing their place in Catholic life. Instead, this has been a time of nurturing fresh growth, with new insights and em-phases to invigorate and renew our faith-lives. The recent Marian year stands as a proclamation of the renewed understanding of Mary's place in the life of the Christian faithful. In this issue, we look through four different prisms at Mary. The first article is "Mary in Contemporary Culture" by Father Stan Parmisano, O.P. Just as Mary has played a distinctive role in the various ages of the Church, for example, in the "lady" ideal of the Middle Ages culture, so we need to ask how our relation to Mary facilitates our Christian re-sponse to.the issues and values prevalent in culture today. The author 321 399 / Review for Religious, May-June 1989 stimulates our own thinking about the hidden ways in which Mary might be said to be prevalent in our culture. The second article in this issue is "Through Mary" by Ms. Hilda Montalvo. As wife, mother, and teacher, Ms. Montalvo calls us all into a personal reflection upon what the dogmas about Mary mean to us. She points the way to seeing how Marian dogmas are necessarily Christian dogmas, helping us to clarify our own relationship with God and to en-rich the meaning of our human lives. Sister Mary Eileen Foley, R.G.S., writes the third article on Mary, raising the question in her title, "Reflections on Mary, Bridge to Ecu-menism?" In view of an existing Reformation tradition in which the honor given to Mary continues to divide Roman and Eastern Catholic and Orthodox Christian from the majority of other Christian churches, Sis-ter Mary Eileen suggests ways of seeing how a new understanding of Mary may well be in our day a true ecumenical bridge. The fourth article allows us all to pursue further at our leisure the most recent writings on Mary. Father Thomas Bourque, T.O.R., pro-vides us with a selected bibliography of writings about Mary which have been published between the time of Paul VI's exhortation, Devotion to the Blessed Virgin Mary, and John Paul II's encyclical, Mother of the Redeemer. Hopefully this compact bibliography can serve as a helpful resource for a fresh and renewed understanding of Mary's role in the lives of Christian peoples. Finally, I will note that in a newly added section to our Book and Cassette Reviews area, called "For the Bookshelf," we have briefly noted the contents of a few books about Mary just recently published. I hope that you will find the occasional addition of this section to Re-views a help in highlighting those recently published books, which we want to note and can often group around certain themes or issues. David L. Fleming, S.J. Mary In Contemporary Culture Stan Parmisano, O.P. Father Stan Parmisano, O.P., is Regent of Studies for the Western Dominican Prov-ince. He teaches at the Graduate Theological Union in Berkeley, California in the area of Religion and the Arts. His address is 5877 Birch Court; Oakland, California 94618. ~ have been asked to specify the difference Mary, the Mother of Jesus, makes or can make in our contemporary culture. Let me first propose some principles, or basic thinking, that may help toward a fruitful dis-cussion of the complex of issues and subjects involved in the question. Afterwards, we may consider some of these particulars in terms of Mary and her possible role within them. We think of the presence or absence of Mary, as of Jesus, in terms of visibility or of imaginable or intelligible content. Thus if there is a dearth of "thinking" about Mary or of images of her, we would say that she is absent in our time; on the contrary, we would say that she was pre-sent in former times, especially in the medieval and early renaissance worlds, when she was quite "visible" in the content of theology, art, architecture, poetry, music. But there is another kind of presence: invis-ible, unconscious, the presence of form rather than content, the kind of presence we are asked to look for, say, in non-representational art or in music, or in poetry where the music or rhythm precedes idea and image and helps create them. t This is a presence of thrust, of dynamic, of spirit ¯ . . like that of the Spirit of God (ruach Elohim) hovering over the yet unformed waters of chaos and warming them toward visibility and life. I want to suggest that perhaps Mary is present here and there in our time in this last manner, and that we should strive to promote her more universal presence in this direction as well as in that of visible content. In fact, this is the direction in which we should seek to define culture 323 324 / Review for Religious, May-June 1989 itself. Culture is not a matter of any one specific content or subject or activity nor of all taken en masse. Rather, it is the inherited dynamism or spirit or form that produces each of them in all their various nuances, though it itself is affected and reshaped by them.z The same is true with regard to God and Jesus: it is not so much the content of our thought about them, not the images we have of them that is telling, but what un-derlies these, beyond thought and image, inspiring and shaping the con-tent of our belief. I would regard Mary in a similar way. In the earliest Church there was not, perhaps, much content or visibility of Mary, at least when com-pared to Jesus and his male disciples, to Paul and his entourage. But, to borrow an image from one of her later lovers, I would suggest that she was there from beginning to end as "atmosphere," as "world-mothering air, air wild," as form or spirit shaping the emerging thought and action of the Church.3 Certainly it was in her modest context, her "atmosphere," that Christ was preserved from mere myth and acknowl-edged as substantially and earthily human (so Paul's almost casual aside: "born of a woman"). By the late Middle Ages and early Renaissance that spirit had blossomed into a fullness of content. Then that content be-gan to harden till in some instances and locales it quenched the moving spirit and became identified with Mary. And could it be that Vatican II tried to recover her spirit, the "form" of Mary? If so, we must not mis-take what it had to say about Mary for the fullness of Mary but, with its beginnings, refocus on the thrust of Mary in our time and beyond. In speaking of Mary's presence in this way I would hope to suggest another presence, that of the Holy Spirit. Saint Maximilian Kolbe spoke boldly of Mary as the quasi-incarnation of the Holy Spirit, emphasizing the latter part of this hyphenation. Since then, less venturesome theolo-gians have accentuated the quasi.4 In any case few Catholic theologians will deny Mary's special and intimate relationship with the Spirit. They go hand in loving hand, indissolubly Wedded--not only because they were cooperatively together at the conception of Christ and later at the birth of the Church, but because they have a kind of natural affinity. Both are hidden, in the background as it were, but dynamically so, strik-ingly reemerging at critical moments in Jesus's adult years--as when the Spirit leads Jesus into the desert to prepare him for his ministry, and when Mary, waiting for Jesus "apart from the crowd," inspires in him the revolutionary declaration as to his true and lasting kindred (Mk 3:31 - 35). There are other shared characteristics. These are discoverable in cer-tain movements or thrusts of our time, and I suggest that we look here Mary in Contemporary Culture / 395 for the presence of Mary/Spirit in our time as well as in any explicit Marian theology or devotion. Some of these revelatory movements are as follows. The interiorization of religion. Certainly emphasis today is on the sub-jective aspect of belief and morality. Even those who rightly uphold the objectivity of belief and morals are concerned more than ever with lib-erty of conscience, personal and cultural limitations of understanding, the virtue of prudence and its largely intuitive functioning, the unique-ness of a given "situation," the restoration in one form or another of casuistry(the individual case). But interiorization, subjectivity, intuition are of the unpredictable Spirit "who blows where he wills" and of the traditionally feminine rather than of the predictably and predicting ra-tional and the traditionally masculine. Purged of all excess and distor-tion, they are, in other words, of the Holy Spirit and Mary. Contemplative prayer. In the last twenty to thirty years there has been in the western world a mounting interest in and practice of medita-tive prayer, sparked by eastern imports such as TM, Zen, Yoga, and now developed along lines of traditional Christian contemplation. This prayer is seen now to be not just for the select few, mainly among nuns and monks, but for all in whatever walk of life. Here is obviously another aspect of interiorization and the letting go of content in favor of a poised and expectant darkness. It is not a looking to what is outside (image, word, symbol, creed) but to what is within, to the private, personal "reve-lation," to what God is "saying" to me here and now--like a pregnant woman turned inward, quietly aware of the mystery growing within her. Here again is the Holy Spirit praying within us when, as St. Paul tells us (Rm 8:26-27), we do not know what to pray for (that is, when all con-tent is surrendered) and here is Mary, the silent, surrendering contem-plative par excellence. Unseen, unfelt, they are at the heart of so many today who are trying to pray such prayer, and so many others desper-ately in need of it if only to avoid being torn apart and scattered by the noise and confusion of a world off-center. Ecumenism. Another mark, and need, of the contemporary Church is ecumenism, conceived now as the unification not just of the various Christian churches but of the worldreligions as well. Again we may see here the stirring of.the Spirit who is the bond of love, the vinculum cari-tatis, uniting Father and Son, the one hovering over the deep bringing, at the Father's Word, order out of chaos, the one forming and securing the one Church in the beginning. And as Mar~,, with and in the Spirit, brought to birth the one undivided Christ, so is her labor today with re- 326 / Review for Religious, May-June 1989 gard to the Church. It is the opinion of many Catholic theologians that Mary should be downplayed today so as not to offend our Protestant broth-ers and sisters and thereby impede ecumenism. I should think it would be just the opposite, providing the depth of Mary is presented, which is her spirit, her form more than her traditional content; yet the latter, in the purity of Church teaching and practice, is of marked importance, too, for itself and for what it reveals of her spirit and the new directions that spirit may take, for all the churches, in the future.5 Social Justice. Whereas in former times we would speak of charity and the works of charity, now the cry is for justice and the doing of jus-tice: we do for the poor not so much out of our love and their need as out of our sense of justice and their rights. Again, in the past justice has been in the main the province of the male, the one actively engaged in the world, in politics, business, civil defense, and so forth. But women are more and more coming to the fore in it, seeking justice for themselves and for the marginal and oppressed in general. Here we may note a fresh dynamic of Mary--the seed of which, however, was there from the be-ginning. Thus those writing of Mary today, particularly women, view her in the context of the women of justice in the ancient Hebrew world-- Esther, Deborah, Judith--and see a whole theology of social justice in Mary's Magnificat.6 And if the movement toward social justice is of the Holy Spirit, who as creative Love seeks balance, harmony, substantial peace and concord, then, yes we can find, if we look, the Spirit's spouse at work with the Spirit toward the same goal. Mary, while drawing us within in contemplative stillness, also directs us outward to the Christ who lived and lives in our objective, tangible world and identified him-self with the quite visible poor and needy. She points to this Christ dwell-ing outside us as well as within, just as does the Holy Spirit who, as the gospel tells us, is there to remind us continually of all Christ has visibly done and audibly spoken. Perhaps part of the new "content" of Mary today is this visibility of the woman in works of justice and peace, not as having lost the interiorization, the contemplative spirit, the gentle, mothering love of her past, but as gaining something in addition: the hid-den life while, paradoxically still remaining hidden, come forth openly to help heal the world. Mary remains what she was in the past and there-fore under the press of current need becomes someone new for the pre-sent. When considering Mary in her relationship to women, past and pre-sent, we must be cautious. Christ is male; his maleness is part of his his-tory, and history is important in the religion known as Christianity. But Mary in Contemporary Culture / 327 his maleness is meant mainly as a means of access to his humanity and person which are neither male nor female. Christ is equally for both men and women, though, of course, in different ways according to different psychologies and cultures. However, the h~stoncai fact of Christ s male-ness has often dominated our thinking about him, with regretful results; as when, in spite of changes in psychologies and culture it is used to jus-tify an ongoing exclusive male ecclesiastical leadership. Similarly with Mary. Her femininity is a providential part of her history, but it is as a human being and person that she is of greater moment. Accordingly she is for the man as well as the woman; she serves both equally and both are equally to learn from her, though, again, in different ways. Yet her femininity has had its influence, for good and bad. For bad." it has tended to limit our ideal of the Christian woman to what it was in Mary's own day and to which, accordingly, she herself was in good measure bound. For good: it has softened our conception of God and so made our ap-proach to God easier, more inviting, loving rather than fearful. In and through the gospels, past art and poetry and drama, seeing God in the arms and in the care and "power" of this then insignificant Jewish woman--quiet, gentle, lowly, we find some of that same womanhood rubbing off, as it were, on Father God. A fair part of the accessibility of Jesus himself, his merciful compassion, is the fact that he has Mary as his flesh and blood mother. Without her, would we be altogether con-vinced of the mercy of God and the understanding compassion of Jesus? Here is one way in which the "content" or dogma of Mary has affected us in the past, with its mark still upon us, thankfully. In the present thrust of woman toward justice, with Mary behind (and before) her, it would be tragic if this content were surrendered in favor of one that is hard, merely active, superficially and imitatively masculine. Eventually God himself might regress into the terror and cruelty of past and present dark religions. Mary, the Spirit, and Christ Above I recalled the bold but, to my mind, accurate Mariology of St. Maximilian Kolbe. Mary is the spouse of the Holy Spirit in a unique way, such that we can speak of her as the very incarnation of the Spirit, with some reservation (quasi). As indicated above, some Catholic theo-logians are embarrassed by this as by much else in the Church's past the-ology and practice concerning Mary. They think it an exaggeration of the biblical teaching and find it an impediment to union with our Protes-tant sister churches. As to the first objection we must insist that Scripture was not meant Review for Religious, May-June 1989 to stand alone: it sprung up out of the Church (community of believers) and its seeds are meant to grow within the Church under the care of the same Spirit who once inspired it. There was an initial content, to be re-spected as the Spirit's word through all time; but there were also drives, dynamisms within the original word, forms yet to find their specific con-tent or matter. Thus the gospels' powerful presentations, lovingly and carefully lingered over, of the relationship between Mary, Jesus, and the Holy Spirit cry out for meditation and penetration and so the revelation of truths beneath the surface. Thus we have the doctrines of the Immacu-late Conception, Assumption, the Queenship of Mary, and so forth; and her quasi-incarnation of the Spirit. This last is not to make a god of Mary. The gospels are clear on this score: Mary is the handmaid of the Lord, his lowly servant. Rather it is to point up something in God--the femininity, womanhood,, motherhood of God. Mary can be looked upon in two ways: as an historical person, flesh and blood, the daughter of Anna and Joachim (or of whomever), the physi-cal, natural mother of Jesus. Here she is all and only human. But she must also be seen as symbol, but the special kin~ of symbol that makes what is symbolized present in very reality. Thus as the Eucharist does not simply remind us of Christ but makes him really present upon our altars, so Mary does not simply recall the Holy Spirit to our minds and point us in the Spirit's direction; she makes the Spirit. really present among and within us. Seeing her we see the Spirit, as seeing the Eucha-rist we see Christ himself. This is a good and legitimate reason for ad-dressing the Spirit as feminine--not as a sop for the marginal woman but simply because as there are reasons for addressing God as Father or Son there is this equally cogent reason for addressing God as Mother.7 As in time, in the mystery of the Incarnation there is eternal Father, mother Mary, and Son Jesus, so in eternity there is Father and Son with mother-ing Spirit as their bond of Love. As for the difficulties such teaching may hold for ecumenism, they may be only initial difficulties. As suggested above, if we view Mary and present her in terms of form, thrust, spirit, and not just as already shaped content, and if we continually move deeper within this content in context of present needs and lawful desire, perhaps Protestants will eventually come to see what Catholic belief and theology have long since held as truth and will thank us for having led the way back home, as we have reason to thank them for having helped bring us back to much that had been lost. One final remark before considering some of the specifics of our sub- Mary in Contemporary Culture / 329 ject: it has to do with Mary's relationship with Christ. Again, in sensi-tivity to Protestant criticism and in reaction to exaggerated statements about Mary and misguided devotion to her, Vatican II and ecclesiastical documents and theology since have been most careful to insist upon the subjection of Mary to Christ. Salvation is through Christ alone; he is the one mediator between God and humankind. There is little if any talk about what formerly there was lots of talk about, namely of Mary as co-redeemer and mediatrix of all graces. Such theologizing, it is believed, and the devotion arising from (or producing) it detracts from the power and mission of Christ. But I wonder if we are not here misconceiving power and the whole matter of Christ's redemptive work. We seem to be equating Christ's (God's) power with power as we ordinarily think of it: dominating rule, often exclusive. But Christ's power is not univo-cal with ours, and he himself quite literally took the greatest pains to turn the tables in the matter: "You know how those who exercise authority among the gentiles lord it over them . It cannot be like that with you. Anyone among you who aspires to greatness must serve the rest . Such is the case with the Son of Man who has come, not to be served by others, but to serve" (Mt 20:25-28). And what about the power of love, which is Christ's power, or that of helplessness: the power of the sick to draw upon the strengths of oth-ers to heal and console, the power of the ignorant to create scholars and teachers, and so forth? I have often observed that the one with most power in a family is not the father or mother but the newly born baby, the whole life of the family revolving around the child precisely because of its powerful helplessness. If this seems farfetched relative to God, we have only to think of the Christ child in the crib at Bethlehem and the adult Christ upon the cross on Calvary. And what of the power of one who knows how to share his or her power, which requires greater strength, ability, "power" than to keep it all to oneself? I should think the great power of Christ, of God himself, is most manifest in the power to empower, to raise others to his very life and level. Jesus at the Last Supper remarked: "I solemnly assure you, the one who has faith in me will do the works I do, and greater far than these" (Jn 14:12). Not ex-clusive but inclusive--such is the power of Christ. Though our Holy Father in Redemptoris Mater follows Lumen Gen-tium in insisting upon Mary's subordination to Christ, h~, together with the Vatican II document, reiterates an old principle we ought to consider with equal care: "The maternal role of Mary towards people in no way obscures or diminishes the unique mediation of Christ, but rather shows 330 / Review for Religious, May-June 1989 its power" (emphasis mine). Why not assert this aspect of Christ's power and see Mary as true queen "at the side of her Son," as the encyclical expresses it? Indeed, for centuries and still today, at least in our Christ-mas liturgies and devotions, we see the King rather in the power of his mother and in her arms, enfolded by her who gives him to the nations: "and so entering the house, (they) found the child with Mary his mother. Who am I that the mother of my Lord should come to me . He went down with them then, and came to Nazareth, and was obedient to them . Figlia del tuo figlio, queen of heaven" (Mt 2:1 I ; Lk 1:43; Lk 2:51; T. S. Eliot, Dry Salvages, after Dante's Paradiso, xxxiii). In one mariological conference that I attended the speakers were in-sistent that we not view Mary apart from Christ. I kept thinking yes, but might not the reverse also be true: we must not view Christ apart from Mary. In Redemptoris Mater, John Paul several times reminds us of the indissolubility of the bond between Mary and Jesus and explicitly de-clares that "from the very first moment the Church 'looked at' Mary through Jesus, just as she 'looked at' Jesus through Mary." Christ does not want to be viewed in splendid isolation with everyone insisting that everything and everyone else is subordinated to him. His own image of himself is of one who serves, just as Mary's self-image is of the Lord's handmaid, neither thought less of their dignity for that: "Behold, all gen-erations shall call me blessed" (Lk 1:48). Mary is the first-fruits of the redemption, the Church in promised fulfillment, the Mother of the Re-deemer, of God himself, the spouse of the Holy Spirit and the effective symbol of the Spirit's presence and action in the world--this woman who embodies the very motherhood of God holds the new creation in her arms and nurtures it, just as she did her divine Son centuries ago. She has a greater, more powerful (loving) role in the work of redemption than much of our present theology is prepared to concede or any of us begin to imagine.8 At the conclusion of Redemptoris Mater we read: ". the Church is called not only to remember everything in her past that testifies to the special maternal cooperation of the Mother of God in the work of salva-tion in Christ the Lord, but also, on her own part, to prepare for the fu-ture the paths of this cooperation. For the end of the second Christian millennium opens up as a new prospect." Our Holy Father also calls for "a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and the Church . " Renewed thinking about Mary and action relative to her Mary in Contemporary Culture / 33"1 are called for.9 But we are to do our thinking and acting in the context of both Scripture and the wider tradition, and of current need. We are to listen to the living Spirit as "she" shows within this treasure, Mary, both the old and the new. Mary and Some Specifics of Culture: Psychology In light of the above generalized reflections on Mary and contempo-rary culture I would like to comment briefly upon several segments of our culture in terms of Mary's possible role within them. In the area of psychology, so overwhelmingly influential in the shaping of our contem-porary culture and such an intimate part of it, it depends on what psy-chology we are talking about. If it is Jungian depth psychology, we need not look long or far to find Mary's place within it. Much of the work has already been done by the master and his disciple. Jung maintained that ideas and archetypes such as the anima, the intuitive, the dark, the yin--in general, the feminine--are underdeveloped in our western cul-ture, with disastrous results. His psychology must go even further today and add they are also on the wane in much of the eastern world in com-petition now with the west in its masculine drives toward action and domi-nance, rational knowledge and acquisition. This psychology's percep-tion, then, of the need for Mary or some equivalent dynamic is evident. Jung himself expressly spoke of the need in terms of Mary. He rejoiced over the definition of the doctrine of Mary's assumption, declaring it to be "the most important religious event since the Reformation." At last the feminine was given the exaltation it requires and deserves.~° However, as suggested above, and as Jungian psychology insists, we must not think of the feminine exclusively in terms of the woman. In the past maybe so, and in our present world still many women may be said to possess more of the "feminine" than do men. But feminine charac-teristics are meant to be part of the male psychology as masculine ones of the female, and cases abound where dominance in one or the other is reversed. I think of the two great sixteenth-century Carmelites. Both Teresa of Avila and John of the Cross had the organizational skills and drives and other "masculine" traits appropriate to founders and reform-ers of religious orders, and in these Teresa, as evidenced in her numer-ous religious foundations and governance thereof, may be said to have surpassed John. Again, both were richly passive, intuitive, contempla-tive, steeped in dark and mystery and in cleaving, passionate love, all notable feminine characteristics. Yet it is John, at least as revealed in his poetry, who appears the more feminine: he is the anima, the woman pas-sive under the strong and passionately active love of a quite virile God. 332 / Review for Religious, May-June 1989 To what extent, therefore, the feminine characteristics are de facto ¯ found in women more than in men may be moot. But they are definitely the major component of the psyche of the woman Mary as she appears in the gospels. Mary's strong, paradoxically active passivity (she brings .forth the Word as she receives it), her alert and watchful hiddenness, her concern and compassion for those in need (Cana) and for the suffering (Calvary), her motherhood (of Christ and the Church), her deep, loving fidelity (from thefiat of Nazareth and before to that of Calvary and be-yond) are purposely emphasized that both men and women might real-ize their indispensability in each life that would be Christ's. They are also underscored to draw our attention to the feminine in Christ, whom oth-erwise we might tend to view simply as masculine: visibly out front, ac-tive in his preaching, teaching, healing, immersed in religious contro-versy-- a male among a world of males. In the context of his mother (and the other women who surround him), Jesus is still masculine but we are forced to attend to the deep roots of his masculinity, which is his femi-nine Spirit: his passivity (his prayer and passion), his hidden life even as he actively encountered the world, his cleaving love and compassion unto death, his motherhood (Mt 23:37; Lk 13:34). In Mary's presence, her "atmosphere," such qualities of Christ are not simply seen, but they are seen to be the best of him. Jesus was so powerfully and creatively masculine--such a leader for his time as for all time--because his mas-culinity was rooted in and suffused by the feminine, the Spirit. It is Mary who as his mother nurtured him in this, and who helps draw our atten-tion to it. It is she, then, who as our mother nurtures us in the same Spirit and in a similar way. As for other psychologies suffice it here to say that Mary should be looked for behind and within any therapy working toward healing and wholeness. Again, it is Christ who is the healer, but it is Mary who in-itiates the process by bringing Christ to birth, in the world at large and in each individual. Mary, one with the Spirit, struggles and groans in each of us to bring us to the wholeness, the sanity of Christ. Like her, and with her, we concentrated on the activefiat that allows it all to hap-pen. Politics, Economics, Sociology In the political, economic, and sociological concerns of our time Mary points up the need for the hidden, the contemplative, and for uni-versal justice (as in her Magnificat), and, though unnoticed, she is be-hind and within all creative efforts toward these ends. The absence of the contemplative, of the feminine in general, in contemporary politics Mary in Contemporary Culture / 333 is evident, and results have been tragic. Because they lack roots, our poli-tics, both domestic and foreign, change even as they are being formed; and this condition is aggravated by lack of goals other than immediate and pragmatic. But it is the contemplative spirit that gives depth and con-stancy and lights up the future and beyond. Also, our current concentration is upon superficial differences and divisions (my need, my race, my country, my self) rather than on our deeper oneness, which only contemplation, in the one God-centered form or another, can reveal and promote. Further, the disturbance we experi-ence within and among nations may well have as its root cause the fail-ure of the contemplative, the fruit of which is "the peace that surpasses understanding." And so we find divisions among us, the growth of fear, the expan-sion of military might to safeguard our "own" war or the cold threat of war. We look, then, to Mary, universal Mother and Queen of peace, for political healing. She is already there, in this felt social need, but also in those religious orders of men and women whose main concern is con-templation. One of the concrete ways in which the state might help work its own remedy, and so implicitly acknowledge Mary in its functioning, is itself to encourage and promote contemplative communities within its boundaries. These would help make up for the failure of prayer else-where and would be invitation and incentive for the rest of us to unite ourselves with them, at least from time to time, and so help bring our nation and the world to greater depth, unity, and peace. If the need for Mary and what she represents is obvious in politics, it is more so in the field of economics. Here the masculine dominates to the complete exclusion of the feminine, and material concerns have been so isolated from the spiritual that never the twain do meet. This is especially disturbing when we realize that it is economics that determines even our politics. Science too, as technology, is subordinated to it and dominated by it. Indeed, economics has become the dominant factor of our culture or a-culture; it is our pseudo-religion, often becoming, in fact if not in theory, the determining force in more legitimate and traditional religion. If, then, Jesus needs to be born into our world today, it is cer-tainly here in our economic systems and practice. And if born here, he may begin to penetrate the rest of our world. So once again we look to Mary to mother Jesus where he is most needed and we do what we can to help her in the birthing. To see sociology in terms of Mary is to reconsider love. Whatever the other theories as to the origin of society, from the Christian perspec- 334 / Review for Religious, May-June 1989 tive it is love that first brings us together and, accordingly, it is love that is society's fundamental problem. So from its beginnings Christianity has taught that the basic unit of society is not the individual but the family which (ideally) is the product of love; and social workers, I believe, would readily agree that it is the lack of love, with the resulting fear and loneliness, that is their chief concern. But today love which is meant to unite is itself fragmented. Sex, in-tended to be integral with love, has been divided from it and made to function alone with all the consequent evils, both mental and physical, that plague our society. The inward-outward directions of love have also been severed, so that now it is either love of self (inward) to the exclu-sion of others or the love of others (outward) to the neglect and loss of self. One of the results of this is the breakup (further division) of the fam-ily which, accordingly, is now challenged by sociologists as the de facto basic unit of society. Mary can and, in secret ways, does have a curative place in all of this. Her love was integral. It reached out to others in and through Christ's large love; indeed, she brought that very love to birth. But she also reached deep within herself to the Spirit of love wherein she found her personal growth and happiness: "All generations will call me blessed." True, she "knew not man." But this does not mean her love was sexless. It is the myopia of our time that sees sex as having but one kind of expression. Mary can alert us to look for the depth in sex and sexual love and so open to us new possibilities of love. And love restored to wholeness should work toward the restoration of the centrality of fam-ily with consequent diminution of fear and loneliness. The Arts and Sciences Mary can have, and has, her place in those areas of our culture known as the arts and sciences. In any presentation or exercise of the hu-man, as in the arts and sciences, we are to see Christ, of course, but also Mary who, in her Immaculate Conception and her conception and birth-ing of Christ, was the first to bring the human to perfection. But as in Christ the human is perfected in and through the divine (Christ's person and divine nature) so also we find Mary bringing the human to perfec-tion in, through, and toward the divine. Again, it is a matter of whole-ness, which our contemporary world tends always to divide. Apart from the divine the human can only degenerate into the inhuman; but with the divine all of its gifted potential is realized. It is in this sense that the only true humanism is Christian humanism. Thus in the arts and sciences Mary is present as they express and promote the human, and she is dy- Mar), in Contemporary Culture / 335 namically present, moving them forward and deeper into the divine to become divinely human. Christ alone might be said to suffice for this: he is the one who in his very person brings the human to perfection. But Mary gives assurance of and added emphasis to Christ's humanity (he is of herflesh) and his divinity (she is Mother of God) and is responsible for the becoming of these in our world (she conceives and nurtures the perfect human being). She is behind the process of the arts and sciences. Here, then, as elsewhere in our contemporary world, Mary, together with her Son, may be found, not just as a possibility, but as actively engaged in shaping a reemerging culture. Our concern ought to be to look for them together and, having found them, enter into their work. NOTES ~ "I know that a poem, or a passage of a poem, may tend to realize itself first as a particular rhythm before it reaches expression in words, and that this rhythm may bring to birth the idea and the image; and I do not believe that this is an experience peculiar to myself." T. S. Eliot. "The Music of Poetry" in On Poetry and Poets (New York: 1957), p. 32. z Eliot again: "Culture cannot altogether be brought to consciousness; and the cul-ture of which we are wholly conscious is never the whole of culture: the effective culture is that which is directing the activities of those who are manipulating that which they call culture." Christianity and Culture (New York: 1949), p. 184. For Eliot's summary definition of culture see p. 198. 3 Gerard Manley Hopkins in "The Blessed Virgin compared to the Air We Breathe." 4 Ren~ Laurentin, indeed, disapproves of the expression altogether, reserving the term "incarnation" for that bf Christ alone~ However, he proceeds to speak of Mary as "pure transparency for the Spirit . . . she is wholly relative to the Spirit; this indeed is at the very core of her deep relationship to Christ and the Father." "Mary and the Holy Spirit," in Mary in Faith and Life in the New Age of the Church (Ndola- Zambia: 1983),"pp. 287-288. 5 See note 9 below for C. Jung's defense of Mary, precisely as in Catholic dogma, as a remedy for a defective Protestantism. In a letter to The Tablet, Sept. 5, 1987, p. 944, Dora Bede Griffiths, writing from his ashram-in Tamil Nadu, South India, suggests a rapprochement, between eastern religions and Christianity through the femi-nine. He notes that in Hebrew the "word for the Spirit (ruach) is feminine and in the Syrian Church, which spoke a form of Aramaic, which is close to the Hebrew, reference was made to 'our Mother, the Holy Spirit.' " The same for the Hebrew word for Wisdom (hokmah): it too is feminine and "this Wisdom is described as 'coming forth from the mouth of the Most High' as a feminine form of the Word of God." He suggests the possible enrichment of our Christian tradition by contact with Hinduism which "has no difficulty in calling on God as 'My Father, my Mother' and with Mahayana Buddhism which conceives of the highest form of Wis-dom as a feminine figure. Dora Bede does not mention Mary here, but it is my sug-gestion that she it is who concretizes the divine feminine, gives it flesh. Thus she 336 / Review for Religious, May-June 1989 is the one who, rather than impede universal ecumenism, is meant to help in its re-alization. 6 There are the fine women theologians writing on Mary, such as E. S. Fiorenza and E. Moltmann-Wendel. But I am also thinking of the poets who perhaps do even more to deepen and broaden our knowledge and appreciation of Mary: a Caryll Houselan-der of the past generation and an Ann Johnson of the present. For the Magnificat especially, see the latter's Miryam of Nazareth: Woman of Strength and Wisdom (In-diana: Ave Maria Press, 1984). 7 In his essay "Sur la maternit~ en Dieu et la feminit6 du Saint-Esprit," Escritos del Vedat !I (1981), Yves Congar argues from Scripture and Tradition to the femi-ninity of the Holy Spirit, but is here silent as to Mary's role in the "sacramentiz-ing" of it. The essay may also be found in Theology Digest 30:2 (Summer, 1982) pp, 129-132. 8 Solus Christus, as solafides and sola scriptura, requires severe qualification. For centuries Catholic theologians have argued vigorously against ~he two latter formu-lae. They have been rightly suspicious of such exclusivity in view of the fullness of Christian revelation. For the same reason, perhaps, they should also challenge the solus Christus, this time in view of the fullness of Christ who is our revelation. 9 In an interview carried in America (June 6, 1987), pp. 457-458, Cardinal Suenens stressed the incompleteness of Vatican II's declaration on Mary. "I felt we needed to say more . She is not merely an historical figure; from the beginning she has been given an ongoing mission to bring Christ to the world." ~0 C. G. Jung, "Answer to Job," in Psychology and Religion: West and East, trans. by R. F. C. Hull, Bollinger Series XX (Pantheon Books, 1958), p. 464. Jung goes on to criticize Protestantism for its criticisms of the dogma. "Protestantism has ob-viously not given sufficient attention to the signs of the times which point to the equal-ity of women. But this equality requires to be metaphysically anchored in the figure of a 'divine' woman, the bride of Christ." Jung realizes that the dogma does not give Mary "the status of a goddess," still "her position (now) satisfies the need of the archetype." 1 don't know how this last can be, however, unless it is in and through Mary that we recognize that within the godhead itself the feminine is real-ized in the Person of the Spirit. Through Mary. Hilda S. Montalvo Hilda Montalvo is currently teaching at St. Vincent de Paul Regional Seminary in Boynton Beach, Florida. She is a wife and mother, currently a candidate for a Doc-torate in Ministry. She has completed the graduate program in Christian Spiritual Guid-ance from the Shalem Institute for Spiritual Formation in Washington, D.C. Her ad-dress is 7151 Pioneer Road; West Palm Beach, Florida 33413. The other day at a Lay Ministry workshop there was a spontaneous burst of applause when I shared my way of praying Mary's life. From the be-ginning of my spiritual journey over twenty years ago I have had an in-tuitive knowledge that the objective "facts" and titles about Mary were important not only because they honored and revered the mother of God but also because they spoke of my reality as a human being and a Chris-tian. These Marian dogmas have helped me to clarify and understand my basic assumptions of myself, my relationship with God, and the mean-ing of my life. I have always had a problem with original sin. To inherit Adam's sin is simply not fair, and so at seven I became an agnostic. The idea of a God that punishes and condemns innocent people--and I experi-enced myself as innocent--was repulsive and frightening. Christianity was not good news. If I was good, if ! kept the commandments, then God would love me. The dogma of the Immaculate Conception simply meant that God had wai.ved that evil from one person. To be born with original sin was bad enough but at least it was a shared human experi-ence and it explained (somewhat!) evil and death. But if Mary was born without it, not only was she not totally human but her "fiat" was pre-destined and she had no actual freedom. Christianity became good news when I realized that the fall/ redemption concept of original sin was simply one way of understand- 337 331~ / Review for Religious, May-June 1989 ing the Genesis story. The traditional interpretation of the story of Adam and Eve posits a paradise lost because of disobedience and the conse-quent punishment of suffering and death. But modern biblical interpret-ers such as Brueggemann are recognizing that the fundamental revela-tion of Genesis is that God's creation is good and that God is constantly gracing and blessing it. God made man and woman in "our" image and it was very good. That has to be the most important assumption of our spiritual life. Each person must come to a personal conviction of this truth that is not only an intellectual response but a lived, grounded ex-perience. The story of Adam and Eve is now being understood as that moment in history when human beings first become self-consciously aware, the first truly human act. Before that there was simply undifferentiated ex-istence; total unconscious dependence on environment and relationship, such as each baby.lives through his or her first year. The process of be-coming self-conscious, of becoming autonomous, in a child can be de-scribed a bit facetiously as the "terrible two's," in humankind, as the Fall. Original sin is not a 'thing' that we are born with: it simply de-scribes in mythological language our natural tendency for independence. Catholicism has always affirmed that grace builds on nature. Crea-tion spirituality, which has its origins in the earliest writer of the Bible, the Yahwist, emphasizes the constant presence and blessings of God in spite of the seeming sinfulness of his creatures. The main thrust of the whole Yahwist Saga which culminates in that beautiful and simple story of Balaam and the talking ass (Nb 22:25) is to celebrate God's refusal to curse his people and his insistence of unconditional love and bless-ing. We, like Balaam, are blinded by our needs and expectations. Per-haps .the Immaculate Conception is yet another reminder of our innate gracefulness? Could not this be the fundamental celebration of baptism? Jesus experienced the unconditional love of his Father at his baptism; we celebrate this same unconditional love and our acceptance into a lov-ing community at our baptism. Mary's Immaculate Conception could be the reminder of God's unconditional covenant with each one of us and the celebration of his covenant through one individual. It is not a nega-tive gift--but a positive statement: God is with us and for us. Original sin (and now I can begin to forgive God and Adam!) is the mythical explanation of our desire for independence from God and his creation--autonomy--with the inevitable consequence of alienation and death. Baptism is the celebration of the fact that God not only loves us unconditionally but is present within us and among us; it effects what it Through Mary / 339 signifies. The truth and hope beyond individualization is unity with God and interdependence with others--co-creators of the parousia, paradise, but now conscious and mature and in freedom. Mary is the archetype of this truth which has been named as Immaculate Conception. At the experiential level I resonate with Mary's "fiat." I also have experienced, am experiencing, the overshadowing of the Holy Spirit and have been afraid and anxious. I also wrestle with the "how" and "why" and the "why me." I also (carefully and tentatively) have said "fiat" and Christ has become incarnate, is now conceived, and contin-ues to be conceived in my life moment by moment. I also have felt com-pelled to go forth and share this good news with others. I give birth daily to Christ in my family, in my ministry. I also sing daily "My soul mag-nifies the Lord, my spirit exalts in God my savior." Mary's story is my story and every Christian's story. She is the ar-chetype of the Disciple as well as the archetype of Woman and Mother for both men and women. An archetype, in Jungian terms, is an image in thepsyche that when recognized and owned can serve to integrate be-liefs, feelings, and behavior. Unless one allows the Word to be con-ceived within one's very being, Christianity remains barren and lifeless, a moral code. It is onlywhen I become willing to accept the transform-ing gracefulness of God's love and presence in my life that I become ca-pable of writing my own Magnificat. As I journal the events of my life I become aware that God "has done great things for me," not least of which is to radically change my values and priorities. Mary is both virgin and mother. If this is understood only in the physi-cal sense, it is simply a faith statement that speaks exclusively of Mary. Mary "undefiled" stands above and beyond created reality, sexuality, and life itself. By implication, then, all persons who express their love sexually, even in stable and committed relationships, are impure, cor-rupted, polluted, tainted, or unclean. The list of synonyms in Roget's Thesaurus is much longer. But dogmas and doctrines speak of the truth of our nature and our relationship with God and with one another. Thus it behooves Catholic Christians to question what God is revealing through this dogma. Might it not mean that "perpetual virginity" means a life of integrity and innocence in any walk of life? Every disciple must conceive and birth Jesus; must be reborn; must be both virgin and mother regardless of his or her sex or sexuality. This way of perceiving Mary's virginity and motherhood can be especially fruitful for men who, in Jung's terms, project their ideal image of woman instead of accepting and owning their own femininity or anima. Mary Review for Religious, May-June 1989 within, for all disciples, symbolizes openness, receptivity, gentleness, gracefulness--many of those feminine virtues that have been lacking in our contemporary society. As a wife and mother I recognize and celebrate both the gift of moth-erhood and the wholeness and purity of my own life that is bespoken of through virginity. In and through motherhood I continue to be uncon-taminated, unprofaned, spotless, unblemished, andchaste. As I pray this dogma I become more comfortable with the paradoxical reality of my own inner being; I begin to name and own my authentic self; I become more open and vulnerable to the healing presence of Christ within. To meditate on the dogmas of Mary in this fashion helps us come in touch with the paradoxical nature of creation. It helps us to see be-yond the either/or stance that divides, judges, and creates conflict and war. It helps us to accept that much broader vision of both/and that is so freeing and encompassing. It helps us to see and understand the dif-ference between facts and Truth, between knowledge and wisdom. It is an invitation to live and enjoy mystery, to be surprised by newness and resurrection and Presence. Meditating on the dogma of the Assumption can be especially help-ful for us in recognizing our projections of the categories of time and space unto life after death. We were taught that heaven and hell were places for all time---eternity. Purgatory was a transient place of purifi-cation. The time and place one went to depended on one's choices. All very neat and logical--and totally contradictory to Revelation. The mag-nificence and mystery of the Spirit's presence in the Church is especially obvious in this dogma of the Assumption. Again we must take it seri-ously and symbolically--in the deepest sense of symbol which is to point beyond the literal sense to the mystery of which it speaks. Mary, the Dis-ciple, is assumed, taken up into heaven, body and soul, after her death. In mythological language she passes into timelessness and spacelessness. She simply is. Westerners tend to equate rational thought with knowledge, thus de-nying intuitive, imageless wisdom. The Assumption--as the Resurrec-tion- is revealed knowledge that goes beyond rational logical thought into mystery and Truth. But as finite human beings we factualize and ex-teriorize the nameless, misunderstand symbol, and live mystery as if it were actuality. The invitation of the dogma of the Assumption is to .let go of our need to understand, to know, to control, and simply trust the goodness and kindness of God. The invitation is to live this life to the fullest and trust that God will take care of our future--name it resurrec- Through Mary / 341 tion or assumption. The invitation is to experience beyond imagining and to live with the paradox of knowing but not understanding. My skepticism/agnosticism has served my faith in the sense that by doubting, questioning, and mistrusting religious experience I have not succumbed to superstition or fanaticism. On the other hand--as was pointed out to me by a wise fellow-traveler--skepticism was also an "ego defense, behind which lies a fear of change and loss of control that giving in to the religious experience may bring." Gifted with this insight I have consciously approached the dogma of the Assumption with as much of an attitude of "letting-go" and an open mind as possible. This has allowed me to see beyond the constricting barriers of space, time, matter and form. It has encouraged me to become open to mystery and surprise and to think in other terms than those of classical theology which comes to logical and rational conclusions about the mystery of God: "It is fitting and right." The Assumption means that when I die I become present. The.As-sumption means no more time, space, dualism, paradox. The Assump-tion means no more becoming. All the barriers to fullness of life that I have struggled with either because of environment or because of genes will disappear and I will become--I am, one with Christ. Catholics have traditionally prayed "through Mary to Jesus." This archetypal way of praying Mary, in fact, allows Jesus to become incar-nate in our very being. As I "ponder" the Immaculate Conception I be-come aware of the goodness of creation and my innate gracefulness; I conceive Jesus' within me by the power of the Holy Spirit; I give birth to him daily and discover him in others; I slowly let go of my need to control through power and knowledge. Through Mary belief statements become faith experiences; factual knowledge becomes lived Truth. I can then say with Paul: "I live now not with my own life but with the life of Christ who lives in me." Some Reflections On Mary, Bridge To Ecumenism? Mary Eileen Foley, R.G.S. Sister Mary Eileen Foley, R.G.S., has been teaching courses in Scripture in a par-ish and to her own Sisters, in addition to her free lance writing. She has been princi-pal and teacher of special needs of teenage girls. Her address is Convent of the Good Shepherd; Cushing Hill Drive; Marlboro, Massachusetts 01752. The hopeful days of ecumenism following Vatican Council II in the 1960s highlighted a maj6r difference between Catholics and Protestants, namely, devotion to Mary. For a long time after the Reformation in the sixteenth century, there was an absence of any productive or even respect-ful communication between us, and consequently there was little under-standing of each other's point of view, especially regarding the mother of Jesus. Historical Background Devotion to Mary, an outstanding characteristic of most Catholics, became the dividing line, with symbolic rather than logical origins. Mary represented Catholicism, against which the Reformers were protesting on the Continent. About the same time in England, the suppression of Catholicism un-der Henry VIII was more specifically directed against the papacy. The destruction of monasteries, however, depri red the people of religious in-struction and centers where Mary was honored; as a consequence, devo-tion to her almost died out. Elizabeth I, motivated politically rather than religiously, continued her father's efforts to dominate Ireland, capitalizing on the anti- Catholic movement by implementing the policy of "Anglicization 342 Mary, Bridge to Ecumenism? / 343 through Protestantization." In Ireland, the mere possession of a rosary was sufficient evidence of treason against the Crown, and was punish-able by death. Under Cromwell's dictatorship in England, Anglicanism, as well as Catholicism, was repressed, and even the celebration of Christmas was forbidden. "Where was the Blessed Mother in thought and practice if her son's birthday was repudiated by the law of the land?"~ Divinity vs. Discipleship Influenced by the history and the politics of the times, misunderstand-ings grew in regard to the Church's attitude toward Mary. Protestants were disturbed about the apparent centrality of devotion to Mary; it seemed to be taking something away from Christ. Non-Roman Catho-lics balk at giving Mary the title of "Co-Redemptrix," fearing that Christ will be displaced as unique mediator of salvation.2 In time, Catholics were able to hear Protestants voice their concern about our apparent "divinization" of Mary, yet countless explanations to the contrary did not seem to convince them, either to put their fears at rest or to allow them the comfort and friendship of the Mother of God. The Council actually approached the subject of Mary with the concerns of non-Catholics in mind, even over the objections of some of the bish-ops, who felt that ecumenism should not be the focus of a document on Mary. Some wished her to be declared Mediatrix of All Graces, but this did not happen at the Council. Actually no separate document on Mary materialized. In the final analysis, Mary appears in the context of the document on the Church. In a discussion of Christ (the Redeemer) and the Church (the Redeemed), she is very clearly identified with the Church, the people of God, rather than with Christ, the Son of God. The document portrays her, not as Christo-typical but as Ecclesio-typical. The implications of this decision were far-reaching indeed. First, this is a very different focus from that to which we have been accustomed. We have tended to see Jesus and Mary together, and while Mary was by no means deified, we did tend to .pray to them together. We looked up to them. Her stance now, however, is with us, the re-deemed, the beneficiaries of the passion and death of Christ. Discipleship Part of the reason for the change seems to be the emphasis on Mary's role in Scripture as disciple. As a hearer of God's word, she is an out-standing disciple of Christ, and she is logically first among his disciples :344 / Review for Religious, May-June 1989 and members of the Church. The concept of disciple, clearly presented in .the Scripture, seems to be more acceptable to our Protestant brethren and carries with it no overtones of divinity. All four Evangelists as a matter of fact paint her portrait as the faith-ful disciple, and in so doing, they reflect this role as seeming to surpass her title of Mother of God. "Blessed is the womb that bore you and the breasts that nursed you," cried a woman in the crowd, to whom Jesus responded, "Yea, blessed are they who hear the word of God and keep it" (Lk 12:27-28). "Your mother and brethren are outside, awaiting you," he was told, and he deftly responded with a question: "Who is my mother? Who are my brethren? He who does the will of my Father, is mother, brother, and sister to me" (Mk 3:31-35). Near the cross of Jesus stood his mother and the disciple whom Je-sus loved. "Woman, behold thy son," he said; then to John, "Behold thy mother" (Jn 19:25-27). Jesus is speaking to his ideal followers, who henceforth will model discipleship for all who desire to follow the Mas-ter. It struck me while comparing these Gospel passages that the Evan-gelists are at great pains to demonstrate that Mary's dignity comes from the fact that she was a woman of faith, which is the outstanding charac, teristic of a disciple. She was open to the word of God and completely obedient in carrying out whatever it called her to do. Whether it was ac-ceptance of the angelic message ("be it done unto me according to thy word," Lk i:38) or responding to the call to go to Bethlehem, then Egypt, and finally Calvary, she modeled clearly for us what the disciple of Christ should be. Grace and Discipleship No one, it seems, could be faulted for honoring one who followed Christ so perfectly. Yet, here again, differing beliefs on grace playa part. Protestants believe that salvation is effected by God alone, that hu-man nature plays no role. Protestants tend to view human nature as totally corrupted by sin, and grace as the merciful disposition of God to forgive and to treat the sin-ner as justified . To speak of human cooperation is to underestimate either the radical nature of human sin or the absolute gratuity of grace. In this perspective (from the Protestant point of view) the use of Mary's fiat becomes a primary example of Catholic presumption of God's sov-ereignty, making God dependent on humanity or making a creature mu-tually effective with God in the work of redemption.3 Mary, Bridge to Ecumenism? / 345 Resistance to the title "Co-Redemptrix" is related to this belief also. The Catholic point of view has been adequately stated, and to quote Tambasco again: "Mary's life simply reflects the fullest effects of grace which enable a faith-filled freedom that responds to and engages in the sovereign work of God in Christ .F.reedom does not substitute for grace, or grace, freedom."4 Because she is preeminent in carrying out his word, Mary's signifi-cance lies, according to the synoptics, in this characteristic of disci-pleship, more than the fact that she is Jesus's natural mother. At the foot of the cross, howe~,er, the beloved disciple, John, and the faithful disci-ple, Mary, seem to be called to discipleship in terms of a family rela-tionship, specifically that of mother and son. The role of disciple now seems to be expressed best in terms of mothering! Discipleship And Motherhood Actually, Mary conceived Jesus by means of an act of faith, the mark of the disciple: When the invitation to be Christ's mother is proposed to her, she says, "Behold the handmaid of the Lord; be it done unto me according to thy word" (Lk 1:38). And then the Word becomes flesh . Faith comes first, and then motherhood. John, too, is to carry out his discipleship in similar terms. In his First Letter, John's words are as tender as any mother's: "Remain in him now, little ones . See what love the Father has bestowed on us in letting us be called the children of God! Yet that is what we are' (1 Jn 2:28; 3:1). Mothering is what disciples do. Whatever our ministry is, we hope to bring to it compassion and caring. As a teacher l felt honored to be involved in nurturing the intellectual and spiritual growth of students. The Scriptures are full of mother images that apply not only to a disci-ple but were, in fact, chosen by the Lord for himself. The scriptural im-age of Christ weeping over Jerusalem is very explicit: "How often have I wanted to gather your children together as a mother bird collects her young under her wings, and you refused me!" (Lk 13:34). The disciple of Christ shares in his life-giving approach to those to whom he has been sent. Life-giving calls up images of motherhood, and lately it has been very popular to speak of God as Mother. Julian of Nor-wich often prayed to "Mother Jesus." Mary images motherhood for us, not only her own, but the motherhood of Christ as well. Even the Apos-tle Paul says: "You are my children, and you put me back in labor pains until Christ is formed in you" (Ga 4:!9). Finally the God of the Old Testament speaks through Isaiah: "Can 346 / Review for Religious, May-June 1989 a mother forget her infant, or a woman be without tenderness for the child of her womb? Yet even if she should forget, I will never forget you" (Is 49:15). It looks to me that, although Protestants accept the fact that Mary is the mother of.Jesus, they do not seem to see her as their mother, too. While we sometimes see ourselves in the role of mothering, at other times we, too, need to be nurtured or affirmed. The mother of Jesus seems to be a natural one to turn to, especially since we understand that she has been given to us in the words spoken to John, "Behold thy mother" (Jn 19:27). The motherly qualities so ~befitting a disciple are surely present in a special way in Mary, the paramount disciple of all. Doctrine, Scripture, And Tradition Another possible ecumenical barrier regarding Mary is the dogma of the Immaculate Conception (Mary conceived without sin) and the dogma of the Assumption (Mary taken into heaven, body and soul.) A dogma is a doctrine that has been presented for belief, and the idea of the evo-lution of dogma is an enlightening one for many, Catholics included. A doctrine emerges from tradition, which has been explained as follows: Tradition is the living faith experience of the Church which preserves the truths enunciated in the Scriptures but also explicates these truths, draws out what is hidden, and develops more fully insights consistent with but not wholly expressed in the biblical text.5 As has been better expressed above, sometimes a dogma affirms what was not known in complete form from the beginning, but devel-oped from reflections on, for example, the mystery of the Incarnation, and has been the constant teaching of the Church for centuries. Dogma may appear to have been imposed exteriorly, in a context that is a-historical. The vagueness of its scriptural basis is difficult for Protestants, who are biblically, and therefore, historically, oriented. Rootedness in history and Scripture, sources that are being mined assiduously by Catho-lics today, may well provide the undergirding necessary to place devo-tion to Mary in properperspective for all. The aforementioned dogmas on Mary were defined during what we now call the Marian Age (1850 to 1950), although they have been part of the tradition of the Church since the sixth century. Belief (in the Assumption) originated not from biblical evidence nor even patristic testimony but as the conclusion of a so-called argument from convenience or fittingness. It was fitting that Jesus should have res-cued his mother from the corruption of the flesh and so he must have Mary, Bridge to Ecumenism? / 347 taken her bodily into heaven.6 At the end of the sixth century, they began to celebrate the Immacu-late Conception in the East, but it remained unknown in the West until the eleventh century . To eastern ears, which had a different under-standing of original sin, it meant only freedom from mortality and genu-ine human weakness.7 Such doctrines are based on what has been described as "theology from above," or an understanding of the Incarnation as originating in the Trinity. When the Father sent his Son to earth to be born of the Vir-gin Mary, it was incompatible with his nature that the Son would inherit original sin, taught to be transmitted through birth into the human race. Therefore, it was appropriate that Mary be conceived immaculate. The honor is for the sake of Jesus, not Mary. The Communion Of Saints An understanding of the communion of saints, a belief shared by both Catholics and Protestants, may be helpful in seeing Mary's role more clearly. The idea seems to have originated with the martyrs who gave their lives for Christ, and, as a result, were believed to be enjoying his presence and the rewards of their sacrifice. Obviously, they would be in a unique position to be allowed by God to hear the prayers of those still struggling on and would be willing and able to offer these petitions for help to Christ himself, in whose presence they now live. The idea of intercessory prayer is accepted by most people, who pray not only to the saints who have distinguished themselves in the service of God, but to their own friends and relatives who led good lives on earth and as-suredly are still mindful of the needs of those they have left behind. Peo-ple who are still living are also asked to pray for the intentions of oth-ers! That people should present their petitions to Mary in order that she might intercede with her Son for them follows logically in this tradition. It would seem that he would be especially attentive to one who was his model disciple on earth, to one who spent, her life hearing his word and accomplishing it, especially if she were interceding for one who was ask-ing her help to be an effective disciple also. - In ordinary life we often speak to someone with influence in order to present our case. Such is the nature of intercessory prayer, not to be confused with praying directly to Mary,'as if she were able to grant these petitions herself. Protestants dislike seeing Mary in the role of Media-tor, since Jesus Christ is the one Mediator. A movement at the Council to declare Mary Mediatrix of all Graces was scrapped, although this be- Review for Religious, May-June 1989 lief has been part of the tradition of the Church since the eighth century. The ecumenical dimension of the Council reflected the Church's percep-tion of herself now as a world church, with respect for the truth possessed by all churches. Theology -From-Below The contributions of Karl Rahner to contemporary religious thought seem to have great value for the ecumenical movement. Rahner, consid-ered to be one of the greatest theologians of our time, is especially im-pressed with the sacramentality of creation--the fact that God himself is revealed in his works. When creation first came from the hand of God as recorded in Genesis, it was seen to be good--to be holy. God was in his creation from the beginning. Although it was good, it was not com-plete, and in the p.rogress of time, all creation moves to fulfillment, which is finally achieved in Jesus Christ. Rahner's idea is that Christ emerged naturally from God's creation, rather than emphasizing his "being sent down from heaven." He says things often like "the more one is like Christ, the more he is truly him- ~elf." To be like Christ is to approach being a perfect human being. Rahner's ideas allow for experiential learning on the part of Jesus, like any human person going through the normal stages of growth and de-velopment. This Christology is very attractive to a Catholic today, and perhaps it has been better known to Protestants all along. This Christology does not deny his divinity, of course, but the em-phasis is very different from the implications of the theology:from-above design, which seems to emphasize his divinity more, although it does not deny his humanity. One argument advanced was that since one is the mother of a person, rather than a nature, it seemed logical to em-phasize Mary as Mother of God. "In 451," writes Charles W. Dickson, a Lutheran pastor who has served as Chairman of the Commission on Ecumenical Relations of the North Carolina Council of Churches: the Council of Chalcedon dealt with the subject of dual natures by af-firming the inseparability of the two natures, each nature being pre-served and concurring in one person (prosopon) and one subsistence (hy-postasis). 8 Reverend Dickson continues: If this Chalcedonian formulation is given serious attention in contem-porary Protestant thought, some feel the human nature of Christ will not continue to suffer the devaluation of the past, nor will, therefore, its pre- Mary, Bridge to Ecumenism? / 349 cursor in the Incarnation--the Virgin Mary.9 The title, Mother of God, does seem to imply that Mary is divine, and although Protestants accept Mary as the mother of Jesus, tradition-ally they seem to resist the title of "Mother of God." In pagan mythol-ogy, the mother of the god or gods was considered to be a goddess. There seemed to be anxiety in New Testament times from the beginning not to equate Mary with the pagan goddesses, and although this distinc-tion has always been understood by Catholics, it may have looked to Prot-estants that we were divinizing Mary. Popular Religion - An Aid To Ecumenism? In view of the ecumenical dimension, the relationship between sym-bol, basic human need, and religion is very important. Clifford Geertz says that religious symbols provide not only the ability to comprehend the world but to endure it. Man depends upon symbols and symbol systems with a dependence so great as to be decisive for his creatural viability and, as a result, his sen-sitivity to even the remotest indication that they may prove unable to cope with one or another aspect of experience, raises within him the grav-est source of anxiety. ~0 In worship, people tend to clothe God with attributes that will meet their innermost needs. Sometimes in the past the abstract definitions of the theologians left people cold. God was oftentimes seen to be a dis-tant, transcendent God, and a judging God, who dispensed rewards and punishments in strict accordance with one's deeds. People were longing to see him as loving and compassionate, like a mother. If ordinary Catholics had been accustomed to reading the Scripture for themselves, as they are beginning to do now since Vatican II, they might have experienced firsthand the motherly concern of Jesus for the poor, the sick, and the scorned. Probing the Bible now, one is touched, for example, by his attitude toward women, especially disgraced women, regardless of the disapproval of males present. I do understand, however, that Bible reading for Catholics was sharply curtailed at the time of the Reformation due to so many people leaving the Church because of pri-vate interpretation of the Scripture. We understand now that in God there is a perfect balance of so-called masculine and feminine qualities; thanks to insightsfrom psychol-ogy, we are more theologically sophisticated than our predecessors. How-ever, in the early centuries of Christianity, people turned to the feminine Mary, in whom they felt that they had a ready-made mother who cared 350/Review for Religious, May-June 1989 about them. Based, no doubt, on the idea of the communion of saints and the practice of asking for the intercession of the martyrs, who were surely with God, there was a normal development of devotion to Mary, who, as the mother of Jesus, w,a_.,s seen to be more than willing to help those for whom her Son died such a cruel death. Popular Religion And The Apparitions When Catholics finally turn to the Scripture for news of Mary, they are amazed at how little is there! The immense body of material that is available on Mary derives from tradition and also from popular religion, which is based on Mary's relationship to Jesus ~nd the needs of people. Our knowledge of her has been shaped also by .accounts of her various appearances throughout the world. However, as Tambasco comments: ". (the) return to biblical and ecumenical considerations has rightly reduced these devotions to a minor role (p. 71)." Their value is in the Gospel teaching that each affirms. The Church moves very slowly in granting approval for belief in ap-paritions, and even when approval is received, there is no obligation to believe. The one important guideline in regard to any appearance is the fact that nothing is presented or ordered that is contrary to the constant teaching of the Church. An example would be when Mary reportedly appeared to Catherine Labour6 in France in 1830 and to Bernadette Soubirous in Lourdes, also in France, in 1858, she said, "I am the Immaculate Conception," a tra-dition in the Church since the sixth century. At LaSalette she insisted on the observance of the Lord's Day, which the people were ignoring, treating Sunday as any other day. She also re-proved them for blasphemy and taking the Lord's name in vain, thus un-derscoring the second and third commandments. At Fatima she asked them to do penance and to pray for peace. In 1879 at Knock, in County Mayo in Ireland, she said nothing at all! She appeared with St. Joseph and St. John, beside an altar sur-mounted by a lamb and a cross, over which angels hovered. The Irish saw in her appearance a message of comfort for the persecution they had suffered for their faith, dating back to the sixteenth century. They iden-tified the symbols with those of the heavenly liturgy in the Book of Reve-lation, seeing in them an affirmation of their fidelity to worship. Priests had risked their lives to offer the Sacrifice of the Mass, symbolized by the Lamb. St. John the Evangelist is holding the Gospel book in one hand, with the other hand raised, as if he is making a point in a sermon. Mary, Bridge to Ecumenism? / 35"1 The theme or instruction accompanying each visit was not a new teaching in any way, but an old teaching which needed a new emphasis, depending on the times. When I was at Knock in 1987, I remember think-ing to myself: it really doesn't matter whether Mary actually appeared here or not! All around me at the shrine there was evidence of faith, as people prayed, participated in the liturgy, reflected on the passion of Christ at the stations, or were merely kind and friendly to each other. I felt a renewal of my own spirituality in such a faith-filled atmosphere. The element of pilgrimage is, of course, very strong at Knock, and pil-grimage from the earliest days has been a vibrant expression of popular religion among people. Pilgrimage Pilgrimages stemming from the apparition at Lourdes are legendary. According to Victor and Edith Turner (Image & Pilgrimage in Christian Culture, New York, NY: Columbia University Press, 1978), who did an anthropological study on popular religion, people do not necessarily go on pilgrimage for the cure, but for the atmosphere in which their spiritu-ality is nourished. People see a pilgrimage, or a journey, as a symbol of the journey of life, and they value their association with fellow trav-elers oriented toward God in the service of neighbor. There is a leveling of classes on a pilgrimage; kings travel with ordinary folk, as will be the case in heaven. They volunteer as stretcher-bearers or wherever there is a need, and are energized in the role of service to their fellow human be-ings. In writing about pilgrimages to the shrine of Our Lady at Guadalupe, Segundo Galilea says that here the rich can discover the world of the poor and become sensitive to their need for justice and reconciliation. The movement towards Mary obliges the rich to go out of themselves and to meet the poor. It gives the poor a sense of security and allows them to meet the rich without apology, on an equal footing. Mary is, then, one of the rare symbols of integration in Latin America . ~ The apparition at Guadalupe in i 53 I, perhaps one of the first appa-ritions on record, is said to to be a large factor in popular religion in Latin America, and as a result, has given impetus to the liberation theology movement there. It has touched the hearts of the oppressed, making them feel that they are loved by God, and consequently raised in their own self-esteem, to the point where they are seriously struggling for self-determination in their living situation there. 352 / Review for Religious, May-June 1989 Mary and Liberation Theology A new reading of Luke's gospel, which emphasizes salvation his-tory, yields much that is pertinent today in regard to saving, or liberat-ing, the oppressed. Accustomed as we are to seeing Mary as queen, it is a new thing for us Catholics to see Mary as a peasant woman as she was at Guadalupe, and, indeed, at Nazareth. It is a challenge for us to take another look at the Magnificat, which we sing every day in the Liturgy of the Hours. There are places in South America where the recitation of the Magnifi-cat is forbidden, as being subversive. Mary's song begins with the praise of God. "My soul proclaims the glory of the Lord; my spirit rejoices in God my Savior." The use of the word Savior emphasizes her stance with us, in need of salvation. She re-fers to herself as his lowly handmaid, on whom he has looked with fa-vor. All generations will call her blessed because he, the mighty one, has done great things for her. In countries where there is no middle class, but only the poor and the rich, who possess all the wealth of the land, the poor hear Mary's Magnificat message in the Virgin of Guadalupe: He has shown might in his arm; he has scattered the proud in their con-ceit. He has cast down the mighty from their thrones and has lifted up the lowly. He has filled the hungry with good things and the rich he has sent away empty (Lk 1:51-53). They look to God for the mercy he promised to "our fathers,"-- and here all peoples sharing the Fatherhood of God and the brotherhood of Christ, unite in looking back even to the patriarchs, to whom God prom-ised mercy and liberation, which was accomplished first through Moses and eventually through Jesus Christ. And now there is hope for these poor also. The Exodus and Exile theme of liberation fit the situaiion to-day. A new look at Scripture will allow us to see Mary as homeless and as an exile, driveh out of her homeland to Egypt for the safety of her child. Popular religion often forges ahead of the theologians, and the hier-archy has only recently given its approval to the liberation theology move-ment in Latin America. A Latin American theologian says that the Mariology of Vatican II was more preoccupied by dialogue and relations with Protestants than with the simple people and popular Mariology. What is important now is to prolong the'deep and rich Mariological affirmations of Vatican II by a popular Mariology, a renewed Mariology . ~2 Mary, Bridge to Ecumenism? / 353 The basic idea of this renewed Mariology is that Mary is the sign and sacrament of the motherly mercy of God towards the poor, of the ten-derness of God who loves and defends the poor (Puebla, no. 291). ~3 (ital-ics mine) How will these considerations serve as an ecumenical bridge for us? By recognizing the need among peoples for freedom of conscience, free-dom from oppression, freedom of religion, justice for all. It is said that the problem with the doctrines presented for belief in former days was not with the dogmas themselves, but with authority. (Belief in the Im-maculate Conception predated the Reformation.) The wording was that he who did not believe, let him be anathema! Even Martin Luther did not deny the doctrines themselves, but pronounced them pious opinions. John XXIII insisted that there be no condemnations! He condemned no one. Evangelization itself must be an invitation, even a lure, to Christi-anity. No one is to be coerced in this matter in any way. John Paul II in Mother of the Redeemer.says that the Church's jour-ney now, near the end of the second Christian millennium, involves a renewed commitment to her mission. In the words of the Magnificat, the Church renews in herself the awareness that the truth about God who saves cannot be separated from his love of preference for the poor and humble, expressed in the word and works of Jesus. These points are di-rectly related to the Christian meaning of freedom and liberation' (p. 51 ). One must be free from oppression in order to respond to the call of Christ to do one's part toward the building up of the kingdom of God. In discussing Mary's role at the wedding feast at Cana, when she ad-vised Jesus that "they had no wine," the Pope sees this as expressing a new kind of motherhood according to the spirit and not just according to the flesh, that is to say, Mary's solicitude for human beings, her com-ing to th'em in the wide variety of their wants and needs (P. 30-1). I feel that the orientation toward ecumenism observed at Vatican Council II, especially in regard to Mary, has borne fruit and hopefully will continue to do so in the future. I am intrigued by the interpretation offered by Edward Yarnold in regard to reconciling Protestants and Catholics in regard to the Immacu-late Conception and the Assumption. It is possible that Christians disagree over the symbolic form of doctrine, while not disagreeing over the theological meaning. Thus, Roman Catho-lics could take literally that Mary was immaculately conceived and then assumed into heaven, but that is just the symbolic meaning. Protestants might not agree with that, but could accept the ultimate theological mean- 354/Review for Religious, May-June 1989 ing that says God's grace requires response, providers conditions for re-sponse, and results in sanctification even after death. There would thus be theological unity with a plurality regarding symbolic meaning. ~'~ When the late Rev. Arthur Carl Piepkorn, was professor at Concor-dia Seminary, St. Louis, he explained that "other Christians" (he did not refer to them as non-Catholics) have taken hope from references to Mary at Vatican II as follows: It may yet happen in our time that there will come about a happy bal-ance between excess ardor in the veneration of the Mother of God and in excessive coldness to the role that God himself has given her in the drama of human salvation. If it does, as I pray it will, we shall see in our time what the "Mag-nificat" placed on the lips of the mother of God--'All generations will count me blessed.' Other Christians feel that the more we esteem Mary, the more we honor her Son; when men (sic) refuse to honor Mary, they really do not believe in the Incarnation.~5 NOTES ~ William L. Lahey, "The Blessed Virgin Mary in the Theology and Devotion of the Seventeenth-Century Anglican Divines," Marian.Studies,,XXXVlll (1987), p. 143. 2 Anthony J. Tambasco, "Mary in Ecumenical Perspective," What Are They Say-ing About Mary? (Ramsey, N.J.: Paulist Press, 1984), p. 54. 3 lbid, p. 57. '~ lbid, p. 58. 5 lbid, p. 60. 6 Richard P. McBrien, Catholicism (Minneapolis: Winston Press Inc., 1980), p. 873. 7 Ibid. 8 Charles W. Dickson, Ph.'D., "Is a Protestant Mariology Possible?" Queen of All Hearts (Vol. XXXIX, No. 4) Nov./Dec. 1988, p. 26. Quoted from Willison Walker-- A History.of the Christian Church, p. 139. 9 lbid, p. 26. ~0 Clifford Geertz, "Religion as a Cultural System," Anthropological Approaches to the Study of Religion (London: Travistock Publications, Ltd., 1968), p. 13. ~ Segundo Galilea, "Mary in Latin American Liberation Theologies," ed. Bertrand de Margerie, S.J., Marian Studies, XXXVIII (1987), p. 57. ~2 Victor Codina, "Mary in Latin American Liberation Theologies," ed. Bertrand de Margerie, S.J., Marian Studies, XXXVIII (1987), p. 49. ~3 Ibid. 14 Quoted in Tambasco, What Are They Saying About Mary? p. 64. ~5 "Lutheran Hails Mary in Vatican ll's Words," The Boston Pilot (June 29, 1973), p. 2. Prayer and Devotion to Mary: A Bibliography Thomas G. Bourque, T.O.R. Father Thomas Bourque, T.O.R., is Chairperson of the Philosophical and Religious Studies Department of St. Francis College in Loretto, Pennsylvania. He has been involved in youth ministry, parish ministry, and the ministry of Catholic education and adul( education. His address is St. Francis College; Loretto, PA 15940. The Marian Year is meant to promote a new and more careful reading of what the Council said about the Blessed Virgin Mary, Mother of God, in the mystery of Christ and of the Church . We speak not only of the doctrine of faith but also of the life of faith, and thus of authentic "Marian spirituality," seen in the light of tradition, and especially the spirituality to which the Council exhorts us. Marian spirituality, like its corresponding devotion, finds a very rich source in the historical expe-rience of individuals and of the various Christian communities present among the different peoples and nations of the world. John Paul II Mother of the Redeemer, #48 ~,lohn Paul II invites all of us to reflect upon our.journey of faith with our Lord in light of our relationship with his Mother Mary. As many Catho-lics and Christians continue to question the role of Mary in the Church today, the Pope's encyclical is very timely. Solid devotion to Mary can only spring from an authentic knowledge of her role in salvation history. The Mariology of John Paul lI's encyc-lical, Mother of the Redeemer, as well as the Mariology of Paul Vl's ex-hortation, Devotion to the Blessed Virgin Mary, can truly be summed in the words of Paul VI: "In Mary, everything is relative to Christ and de-pendent upon him." Both pontiffs remind us that Mary is never to be 355 356 / Review for Religious, May-June 1989 considered in isolation. She must be seen in relationship to Christ, the head, and to his Body, the Church. Both Paul VI and John Paul II con-tinually link Mary to Christ, and not only is Mary Mother of Jesus, but also to the Church. The basic principle of Mariology is that Mary is Mother and Associ-ate of the Redeemer. She is a woman of faith, simplicity, loving avail-ability, and a disciple of faith. As a follow-up to the Marian year, the following selected bibliogra-phy is offered as an aid for reflection and prayer. This selected bibliog-raphy can serve as a guide to study and reflection on the contemporary devotion to Mary. The concentration of this work is a modern approach to Mariology from the time of the apostolic exhortation, Devotion to the Blessed Virgin Mary, to the time of promulgation of the encyclical let-ter, Mother of the Redeemer. The selected bibliography is divided into four sections. The first sec-tion consists of books which deal with Marian prayer, devotion and spiri-tuality. The second section lists articles from periodicals from the years 1974 to 1987. Encyclicals and pastoral letters are cited in the third sec-tion, while typescripts and tape cassettes of value are cited in the fourth section. Books and Pamphlets: Ashe, Geoffrey. The Virgin. London: Routledge and Paul, 1976. ¯ Bojorge, Horacio. The Image of Mary: According to the Evangelists. New York: Alba House, 1978. Branick, Vincent P., ed. Mary, the Saint and the Church. Ramsey, New Jersey: Paulist Press, 1980. Brown, Raymond E., ed. Mary in the New Testament. Philadelphia: Fortress Press, 1978. Buby, Bertrand. Mary: The Faithful Disciple~. New York: Paulist Press, 1985. Callahan, Sidney. The Magnificat: The Prayer of Mary. New York: Seabury Press, 1975. Carberry, John Cardinal. Mary Queen and Mother: Marian Pastoral Reflections. Boston: St. Paul Editions, 1979. Carretto, Carlo. Blessed Are You Who Believed. Maryknoll, New York: Orbis Books, 1982. Carroll, Eamon R. Understanding the Mother of Jesus. Wilmington, Delaware: Michael Glazier, Inc., 1979. Cunningham, Lawrence and Sapieha, Nicolas. Mother of God. San Francisco: Harper & Row, Publishers, 1982. A Mary Bibliography / 357 Deiss, Lucien. Mary, Daughter of Zion. Collegeville: Liturgical Press, 1972. Flanagan, Donal. In Praise of Mary. Dublin: Veritas Publications, 1975. --. The Theology of Mary. Hales Corner, Wisconsin: Clergy Book Service, 1976. Flannery, Austin P. The Documents of Vatican II. New York: Pillar Books, 1975. Graef, Hilda C. Mary: A History of Doctrine and Devotion. New York: Sheed and Ward, Two Volumes, (Volume I, 1963 and Volume II, 1965). --. The Devotion to Our Lady. Milwaukee: The Bruce Publishing Company, 1963. Greeley, Andrew M. The Mary Myth: On the Femininity of God. New York: Seabury Press, 1977. Griolet, Pierre. You Call Us Together." Prayers For the Christian As-sembly. Paramus, New Jersey: Paulist Press, 1974. Guste, Bob. Mary At My Side. Mystic: Twenty-Third Publications, 1986. Habig, Marion. The Franciscan Crown. Chicago: Franciscan Her-ald Press, 1976. Harrington, W. J. The Rosary: A Gospel Prayer. Canfield, Ohio: Alba House, 1975. Haughton, Rosemary. Feminine Spirituality: Reflections on the Mys-tery of the Rosary. Paramus, New Jersey: Paulist Press, 1976. Hertz, G. Following Mary Today. Huntington, Indiana: Our Sunday Visitor Press, 1979. Houselander, Caryil. Lift Up Your Hearts to Mary, Peace, Prayer, Love. New York: Arena Letters, 1978. Hurley, Dermot. Marian Devotion For Today. Dublin: C. G. Neale, 1971. Jegen, Carol Frances. Mary According To Women. Kansas City: Leaven Press, 1985. Jelly, Frederick. Madonna: Mary in the Catholic Tradition. Hunt-ington, Indiana: Our Sunday .Visitor Press, 1986. Johnson, Ann. Miryam of Judah: Witness in Truth and Tradition. Notre Dame: Ave Maria Press, 1987. --. Miryam of Nazareth. Notre Dame: Ave Maria Press, 1986. Jungman, Joseph A. Christian Prayer Through The Centuries. New York: Paulist Press, 1978. 351t/Review for Religious~ May-June 1989 Kern, Walter. New Liturgy and Old Devotions. Staten Island, New York: Alba House, 1979, 119-184. Kung, Hans and Moltmann, Jurgen. ed. Mary in the Churches. New York: Seabury Press, 1983, Concilium, volume 168. La Croix, Francois de. The Little Garden of Our Blessed Lady. Ilkley, England: Scholar Press, 1977. Long, Valentine. The Mother of God. Chicago: Franciscan Herald Press, 1976. Maestri, William. Mary: Model of Justice. New York: Alba House, 1987. Malinski, Mieczslaw. Joyful, Sorrowful, Glorious Reflections on Life and Rosary. Chicago: Claretian Publications, 1979. Maloney, George A. Mary: The Womb of God. Denville, New Jer-sey: Dimension Books, 1976. Moloney, John. Pilgrims With Mary. Dublin, Ireland: Irish Messen-ger, 1976. Obbard, Elizabeth Ruth. Magnificat: The Journey and the Song. New York: Paulist Press, 1986. Pelikan, Jaroslav. Flusser, David. Lang, Justin. Mary: Images of the Mother of Jesus in Jewish and Christian Perspective. Philadelphia: For-tress Press, 1986. Pennington, Basil. Daily We Touch Him. Garden City, New Jersey: Doubleday, 1977, 135-148. Rahner, Karl. Mary, Mother of the Lord. New York: Herder and Herder, 1963. Randall, John. Mary, Pathway To Fruitfulness. Locust Valley, New York: Living Flame Press, 1978. Ratzinger, Joseph. Daughter Zion: Meditations On The Church's Marian Belief. San Francisco: Ignatius Press, 1983. Rosage, David. Praying With Mary. Locust Valley, New York: Liv-ing Flame Press, 1980. Ruether, Rosemary Radford. Mary, the Feminine Face of the Church. Philadelphia: Westminster Press, 1977. Schillebeeckx, Edward. Mary, Mother of the Redemption. London: Sheed and Ward, 1964, 164ff. Sheed, Frank. The Instructed Heart--Soundings At Four Depths. Huntington, Indiana: Our Sunday Visitor Press, 1979. Stevens, Clifford. The Blessed Virgin: Her L~]'e & Her Role In Our Lives. Huntington, Indiana: Our Sunday Visitor Press, 1986. Tambasco, Anthony. What Are They Saying About Mary? New A Mary Bibliography / 359 York: Paulist Press, 1984. Unger, Dominic J. The Angelus. Chicago: Franciscan Herald Press, 1956. Viano, Joseph. Two Months With Mary. New York: Alba House, 1984. Wright, John Cardinal. Mary Our Hope. San Francisco: Ignatius Press, 1984. Articles: Abberton, J. "On the Parish: Marian Devotion." Clergy Review. 63 (April 1978), 147-150. Albrecht, Barbara. "Mary: Type and Model of the Church." REvtEw ~oR REt~tG~Ot~S. 36 (1977), 517-524. Alfaro, Juan. "The Marioiogy of the Fourth Gospel: Mary and the Struggles for Liberation." Biblical Theology Bulletin. 10 (January 1980), 3-16. Barrionveuo, C. "For A Better Rosary." Christ to the Christian World. 18 (I 979), 304-307. Billy, Dennis J. "The Marian Kernel." REview ~oR R~t.~ous. 43 (May/June 1983), 415-420. Blackburn, Robert E. "The Reed of God Continues To Flourish." U.S. Catholic. 47 (May 1982), 2. Browne, Dorothy. "Mary, the Contemplative." Spiritual Life. 23 (Spring 1977), 49-60. Buby, B. "The Biblical Prayer of Mary: Luke 2:19-51 ." R~v~w RE~.tG~Ot~S. 39 (July 1980), 577-581. Buono, Anthony M. "The Oldest Prayers to Mary." Catholic Di-gest. 48 (August 1984), 111-113. Burns, Robert E. "Don't Let Sleeping Devotions Lie." U.S. Catho-lic. 52 (January 1987), 2. Carberry, John Cardinal. "Marialis Cultis: A Priestly Treasure." Homiletic and Pastoral Review. 78 (May ! 978), 7-13. Carroll, Eamon. "A Survey of Recent Marioiogy." Marian Stud-ies. 36 (1985), 101-127. b. "A Survey of Recent Mariology." Marian Studies. 35 (1984), 157-187. --. "A Survey of Recent Marioiogy." Marian Studies. 31 (1980), 11-154 (Similar surveys may be found within volumes 24 to 31 of Marian Studies). b. "A Woman For All Seasons." U.S. Catholic. 39 (October 1974), 6-11. 360 / Review for Religious, May-June 1989 --. "In the Company of Mary." Modern Liturgy. 9 (May 1982), 4-10. -- "Mary After Vatican II." St. Anthony Messenger. 91 (May 1984), 36-40. --. "Mary and the Church: Trends in Marian Theology Since Vati-can II." New Catholic World. 229 (November-December 1986), 248- 250. --. "Mary, Blessed Virgin: Devotion." New Catholic Encyclope-dia. 9 (1967), 364-369. -- "Mary: The Woman Come Of Age." Marian Studies. 36 (1985), 136-160. --. "Prayer and Spirituality: The Blessed Virgin Mary in Catholic Prayer-Life." Today Catholic Teacher. 12 (March 1979), 40-41. Chantraine, George. "Prayer Within the Church." Communio. 12 (Fall 1985), 258-275. Ciappi, L. "The Blessed Virgin Mary Today and the Contemporary Appeal of the Rosary." Origins. 44 (October 30, 1975), 4. Clark, Allan. "Marialis Cultus." Tablet. 228 (April 6, 1974), 354- 356. Colavechio, X. "The Relevance of Mary." Priest. 36 (June 1980), 14-16. Coleman, William V. "A Peasant Woman Called to Guide the Church." Today's Parish. 13 (May-June 1981), 7. Coiledge, E. "The Church At Prayer: To The Mother of God." Way. 19 (July 1979), 230-239 and 19 (October 1979), 314-321. Conner, Paul. "The Rosary Old Or New?" Sisters Today. 59 (Oc-tober 1986), 108- I 10. Curran, Patricia. "Women Reclaim the Magnificat." Sisters Today. 55 (August-September 1983), 24-30. Daly, Anne Carson. "A Woman For All Ages." Homiletic and Pas-toral Review. 86 (May 1986), 19-22. Davies, Brian A. "Mary In Christian Practice." Doctrine and Life. 26 (June 1976), 403-407. Deak, Mary Ann. "Mary's Faith: A Model For Our Own." Catho-lic Update. UPD 108 (I 978). Dehne, Carl. "Roman Catholic Popular Devotions." Worship. 49 (October 1975), 446-460. Demarco, A. "Hail Mary." New Catholic Encyclopedia. 6 (1967), 898. Donnelly, Dorothy H. "Mary, Model of Personal Spirituality." A Mary Bibliography / 361 New Catholic World. 219 (March-April 1976), 64-68. Emery, Andree. "On Devotion To Mary." New Covenant. 11 (May 1982), 12-14. Finley, Mitchel. "Rediscovering The Rosary." America. 148 (May 7, 1983), 351. Fischer, Patricia. "The Scriptural Rosary: An Ancient Prayer Re-vived." Catechist. 20 (October 1986), 21. Flanagan, Donald. "The Veneration of Mary: A New Papal Docu-ment." Furrow. 25 (1974), 272-277. Frehen, H. "The Principles of Marian Devotion." The Marian Era. 10 (1971), 34-36 and 272-277. Foley, Leonard. "Mary: Woman Among Us." St. Anthony Messen-ger. 94 (May 1987), 12-16. Gabriele, Edward. "In Search of the Woman: Reformulating the Mary Symbol in Contemporary Spirituality." Priest. 42 (February 1986), 28-29. Gaffney, John P. "APortrait of Mary." Cross and Crown. 24 ~Spring 1975), 129-138. h. "Marialis Cultis: Guidelines to Effective Preaching." Priest. 38 (December 1982), 14-18. Galligan, John Sheila. "Mary: A Mosaic Joy." REw~wFoR R~L~G~Ot~S. 43 (January-February 1984), 82-92. Galot, Jean. "Why the Act of Consecration to Our Lady?" Origins. 3 (January 18, 1982), Galvin, John P. "A Portrait of Mary In the Theology of Karl Rahner." New Catholic World. 229 (November-December 1986), 280- 285. Gordon, Mary. "Coming To Terms With Mary." Commonweal. 109 (January 15, 1982), 1. Green, Austin~ "The Rosary: A Gospel Prayer." Cross and Crown. 28 (June 1976), 173-178. Grisdela, Catherine. "How May Processions Began." Religion Teacher's Journal. 18 (April-May 1984), 28. Gustafson, J. "A Woman For All Seasons." Modern Liturgy. 9 (May 1982), 4-10. Hamer, Jean Jerome Cardinal. "Mary, Our Foremost Model." Con-templative Life. 10 (1985), 173- i 74. Hanson, R. "The Cult of Mary as Development of Doctrine." Way ,Supplement. 51 (Fall 1984), 8-96. Hebblethwaite, P. "The Mariology of Three Popes." Way Supple- 369/Review for Religious, May-June 1989 merit. 51 (Fall 1984), 8-96. Herrera, Marina. "Mary of Nazareth in Cross-cultural Perspective." Professional Approaches For Christian Educators. 16 ( i 986), 236-240. Hinneburgh, W.A. "Rosary." New Catholic Encyclopedia. 12 (I 967), 667-670. Hofinger, Johannes. "Postconciliar Marian Devotions." Priest. 37 (January 1981), 43-45 and 37 (February 1981), 15-17. Hogan, Joseph. "Hail Mary." Sisters Today. 57 (January 1986), 258-261. Jegen, C. "Mary, Mother of a Renewing Church." Bible Today. 24 (May 1986), 143-166. Jelly, Frederick M. "Marian Dogmas Within Vatican II's Hierar-chy of Truths." Marian Studies. 27 (1976). --. "Marian Renewal Among Christians." Homiletic and Pastoral Review. 79 (May 1979), 8-16. --. "Reply to 'Homage To a Great Pope and His Marian Devotion: Paul VI.' " Marian Studies. 31 (1980), 96-98. -- "The Mystery of Mary's Meditation." Homiletic and Pastoral Review. 80 (May 1980), 11-20. Johnson, Elizabeth A. "The Marian Tradition and the Reality of Women." Horizons. 12 (Spring 1985), 116-135. Karris, Robert J. "Mary's Magnificat and Recent Study." REVIEW ~OR REt~G~OUS. 42 (November-December 1983), 903-908. Keolsch, Charity Mary. "Mary and Contemplation In the Market-place." Sisters Today. 54 (June-July 1983), 594-597. Kerrigan, Michael P. "The Beginnings Of A New And Prosperous Way of Life." New Catholic World. 229 (November-December 1986), 251. Kleinz, John P. "How We Got The Hail Mary." Catholic Digest. 50 (May 1986), 55-57. Koehler, A. "Blessed From Generation to Generation: Mary In Pa-tristics and the History of the Church." Seminarium. 27 (1975), 578- 606. --. "Homage To A Great Pope And His Marian Devotion." Marian Studies. 31 (1980), 66-95. Krahan, Maria. "The Rosary." Mount Carmel. (Autumn 1977), 124-131. Kress, Robert. "Mariology and the Christian's Self-Concept." REVIEW ~OR RELiGiOUS. 31 (1972), 414-419. Lawrence, Claude. "The Rosary From the Beginning To Our Day." A Mary Bibliography / 363 Christian World. 28 (July-August 1983), 194-201. Leckey, Dolores. "The Rosary Time of My Life." Catholic Digest. 47 (October 1983), 57-58. Leskey, Roberta Ann. "Ways To Celebrate Mary." Religion Teacher's Journal. 17 (April-May 1983), 28-29. Lewela, M. Pauline. "Mary's Faith-Model Of Our Own: A Reflec-tion." Africa Theological Journal. 27 (April 1985), 92-98. Low, Charlotte. "The Madonna's Decline and Revival." Insight. (March 9, 1987), 61-63. MacDonald, Donald. "Mary: Our Encouragement In Christ." REviEw FOR REt.tG~Ot~S. 44 (May-June 1985), 350-359. -- "Our Lady of Wisdom." REvtzw FOR REt.~G~Ot~S. 46 (May-June 1986), 321-331. Main, John. "The Other-Centeredness of Mary." R~w~w FOR RELIG~Ot~S. 38 (March 1979), 267-278. Maloney, George A. "A New But Ancient Mariology." Diakonia. 8 (I 973). 303-305. -- "Do Not Be Afraid To Take Mary Home." Catholic Charis-matic. 1 (October-November 1976), 30-33. --. "Mary and the Church As Seen By the Early Fathers." Diakonia. 9 (1974). Marino, Eugene A. "Mary: The Link Between Liturgy and Doc-trine." Origins. 14 (December 27, 1984), 467-471. Marshner, William H. "Criteria For Doctrinal Development in Marian Dogmas." Marian Studies. 28 (1977), 47-97. "Mary and the Saints." National Bulletin on Liturgy. 12 (Septem-ber- October ! 979), 178-183. Mary Francis. "Blessed Mary: Model of Contemplative Life." Homi-letic and Pastoral Review. 8 i (Mary 1981), 6-12. Mary of the Sacred Heart. "Remember the Rosary." Religion Teacher's Journal. 20 (October 1986),39-40. McAteer, Joan. "What the Rosary Means to Me." Ligourian. 72 (October 1984), 16-20. McCarry, Vincent P. "Mary, Teach Us To Pray." Catholic Digest. 50 (May 1986), 40-43. McDermott, John Michael. "Time For Mary." Homiletic and Pas-toral Review. 83 (May ! 983), I i- 15. McHugh, John. "On True Devotion to the Blessed Virgin Mary." The Way Supplement. 25 (Summer 1975), 69-79. McNamara, Kevin. "Devotion to The Immaculate Heart of Mary." 364 / Review for Religious, May-June 1989 Furrow. 36 (October 1985), 599-604. -- "Mary Today." Furrow. 31 (July 1980), 428-450. Miller, Ernest F. "Why We Honor Mary?" Liguorian. 63 (August 1975), 13-15. Montague, George. "Behold Your Mother." New Covenant. 10 (May 198 I), 4-7. Moore, M. and Welbers, T. "The Rosary Revisited." Modern Lit-urgy. 9 (May 1982), 4-10. Motzel, Jaqueline. "Growing Through the Rosary." Liguorian. 73 (October 1985), 28-3 I. NC News Service. "Mary: An Image of Obedience and Freedom." Our Sunday Visitor. 75 (April 12, 1987), 17. Nienaltowski, Mary Ellen and Metz, Kathleen. "How Do We Pray The Rosary?" Religion Teacher's Journal. 21 (March 1987), 17-18. Noone, P. "Why Catholics Hail Mary?" U.S. Catholic. 44 (May 1979), 47-49. Nouwen, Henri J. "The Icon of the Virgin of Vladimir: An Invita-tion to Belong to God." America. 152 (May 1 I, 1985), 387-390. O'Carroll, M. "Recent Literature On Our Lady." Irish Theologi-cal Quarterly. 45 (I 978), 281-286. Offerman, Mary Columba. "Mary, Cause of Our Joy: A Bibliogra-phy On Mariology." REvl~.w ~oR RE~.~lous. 35 (1976), 730-734. Palazzini, P. "The Exhortation Marialis Cultus and the Rosary." Origins. 27 (July 4, 1974), 9-10. Pellegrino, M. "Comments on the Apostolic Exhortation: Marialis Cultus." L'Osservatore Romano. 35 (August 29, 1974), 3-1 I. Pennington, M. Basil. "The Rosary: An Ancient Prayer For All Of Us.'" Our Sunday Visitor. 72 (October 23, 1983), 3-ff. Peter, Val J. "Marian Theology and Spirituality." Communio. 7 (Summer 1980), 100-178. Puzon, B. "All Generations Shall Call Me Blessed." Sisters Today. 45 (May 1974), 533-537. Quinn, Jerome D. "Mary the Virgin, Mother of God." Bible To-day. 25 (May 1987), 177-180. Rasmussen, Eileen. "Accept Devotion To Mary." National Catho-lic Reporter. 11 (January 3 I, 1975), I I- 14. Rausch, Thomas P. "The Image of Mary: A Catholic Response." America. 146 (March 27, 1982), 231-234. Roberts, William P. "Mary and Today's Classroom." Catechist. 18 (April-May 1985), 28-29. A Mary Bibliography / 365 Schreck, Alan. "Devotion To Mary." New Covenant. 13 (July- August 1983), 14-18. Senior, Donald. "New Testament Images of Mary." Bible Today. 24 (May 1986), 143-166. Shea, John J. "Mary's Melody of Amazing Grace." U.S. Catho-lic. 47 (May 1982), 6-10. Smith, Herbert. "Mary: Mother and Disciple." Liguorian. 73 (Oc-tober 1985), 52-53. Smith, Joanmarie. "Re-Seeing the Rosary." Professional Ap-proaches for Christian Educators. 16 (1986), 12-15. Smith, Patricia. "Images and Insights: Mary In A Modern Mode." New Catholic World. 229 (November-December 1986), 269-273. Smolenski, Stanley. "Rosary or Chaplet?" Homiletic and Pastoral Review. 86 (October 1985),9-15. Snyder, Bernadette. "Who's Praying the Rosary Today?" Liguorian. 74 (October 1986), 2-6. Speyr, A. "Prayer In The Life Of The Blessed Virgin." Commu-nio. 7 (Summer 1980), 113-126. Stahel, Thomas H. "Redemptoris Mater." America. 156 (May 2, 1987), 353-354. Tambasco, A. "Mary: A Biblical Portrait For Imitation." New Catholic World. 229 (November-December 1986), 244-271. Tannehill, R.C. "The Magnificat As Poem." Journal of Biblical Lit-erature. 93 (1974), 263-275. Tutas, Stephen R. 'Who Is Mary For Me?" REVIEW FOR RELIGIOUS. 43 (September-October 1984), 778-780. Unger, Dominic J. "Does the New Testament Give Much Histori-cal Information About the Blessed Virgin or Mostly Symbolic Mean-ing?" Marianum. (1977), 323-347. Van Bemmel, John. "How To Pray The Rosary." Religion Teacher's Journal. 17 (April-May 1983), 29-30. Ward, Jack. "The Rosary-A Valuable Praying and Teaching Tool." Catechist. 19 (October 1985), 24-25. Ware, Kallistos, Timothy. "The Jesus Prayer and the Mother of God." Eastern Churches Review. (Autumn 1972), 149-150. Zyromski, Page. "Rosary Meditations Especially For Catechists." Catechist. 20 (October 1986), 20-22. Church Documents, Pastoral Letters and Addresses: John Paul II. "Address to a General Audience About the Rosary As An Opportunity of Pray With Mary." Origins. 44 (November 2, 1981 ), 366 / Review for Religious, May-June 1989 --. "Address to the Faithful About Mary and Her Spiritual Testa-ment." Origins. 30 (July 25, 1983), 2. --. "Address to the Faithful Saying That With the Rosary We Are Armed With the Cross and the Word." Origins. 41 (October 10, 1983), I. --. "Address to the Faithful Saying That Mary Is Present In Every Liturgical Action." Origins. 8 (February 20,, 1984), 10. --. Address to the Faithful Stressing Devotion to Mary Our Mother." Origins. 880 (April 9, 1985), 12. ~. "Address to the Faithful Urging Honor to the Infinite Majesty of God Through Mary." Origins. 891 (June 24, 1985), I. --. "Homily Announcing A Fourteen Month Marian Year To Be-gin Pentecost Sunday." Origins. 16 (January 15, 1987), 563-565. --. Mother of the Redeemer. Boston: Daughters of St. Paul, 1987. --. "Renewal of the Act of Consecration of the World to the Mother of God." Origins. 14 (April 2, 1984), 9-10. --. Redemptoris Mater. Tablet. 241 (March 28, 1987), 355-359. National Catholic Conference of Bishops. Behold Your Mother: Woman of Faith. (Pastoral Letter on the Blessed Virgin Mary). Wash-ington, D.C.: United States Catholic Conference, November 21, 1973. Paul VI. "Apostolic Exhortation: Marialis Cultus." L'Osservatore Romano. April 4, 1974. ~. "Mary, Model of the Church." REVIEW FOR RELIGIOUS. 34 (March 1976), 161 - 164. ~. "Renewal of Devotion to Mary." The Pope Speaks. 20 (1975), 199-203. --. Devotion to the Blessed Virgin Mary. Boston: Daughters of St. Paul, 1974. Poletti, U. Cardinal. "Significance, Value and Practice of Devotion to the Rosary." Origins. 42 (October 16, 1975), 9. Transcripts, Lectures and Tapes: Clark, Alan. "The Holy Spirit and Mary." Mary's Place In Chris-tian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 79-88. DeSatage, John and McHugh, John. "Bible and Tradition in Regard to the Blessed Virgin Mary: Lumen Gentium." Mary's Place In Chris-tian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 51-60. Dimock, Giles. "Practical Devotion to Mary." Marian Conference A Mary Bibliography / 367 at the University of Steubenville, 1986, (Cassette). Hutchinson, Gloria. Mary, Companion For Our Journey. Cincinnati: St. Anthony Messenger Press, 1986, (Cassettes). Peffley, Bill. Prayerful Pauses With Jesus and Mary. Mystic: Twenty-Third Publications, 1987, (Audiocassettes). Pittman, Robert S. "The Marian Homilies of Hesychius of Jerusa-lem." Ph.D. Thesis. Catholic University of America, 1974. Powers, Isaias. Quiet Places With Mary: A Guided Imagery Retreat. Mystic: Twenty-Third Publications, 1986, (Audiocassettes). Scanlan, Michael. "Prominence of Mary: The Time of Visitation." Marian Conference at the University of Steubenville, 1986, (Cassette). Ware, Kallistos. "The Mother of God in Orthodox Theology and Devotion." Mary's Place in Christian Dialogue. (Occasional Papers and Lectures of the Ecumenical), 1982, 169- ! 81. An Ignatian Contemplation on the Baptism of Our Lord Michael W. Cooper, S.J. Father Michael Cooper, S.J., teaches in the Theology Department and the Institute of Pastoral Studies at Loyola University of Chicago. His address is 6525 N. Sheri-dan Road; Chicago, Illinois 60626. Baptism has once again become an integral part of the Christian experi-ence. Instead of simply an individual event between God and the bap-tized, the sacrament once more celebrates a person's entrance into the community of believers. Moreover, with the renewal and expansion of the understanding of ministry, it is baptism that now offers the founda-tion for the call to mission and service for every member of the People of God. Even with all these rich theological and liturgical developments, I have still found it difficult to make any vital connection between them and my own baptism. In part, I simply have no sentiments or recollec-tions to explore or deepen. Like many other pre-Conciliar born, I was rushed to the local parish on the Sunday following my birth to save me from a sudden case of limbo. Nor does my mother have any spiritual re-membrances of my baptism to share with me, since on that day she was still in the hospital recuperating from my worldly entrance. Thus until very recently the experiential and spiritual sense of my own baptism re-mained in a limbo of its own. The meaning and power of my own baptism finally came alive, how-ever, as I shared Jesus' experience of his own baptism during several pe-riods of prayer on my recent thirty-day retreat. The thrust of contempo-rary spirituality reminds us to pay close attention to our human experi-ence- whether in prayer, in ministry, or in the rest of life--and to ask 368 Contemplation on Baptism / 369 what the Lord might be saying or how he might be inviting. Often these moments become actual revelations of God's living Word for us-~either individually or collectively. Through these experiences we realize the Gos-pel no longer as. a onetime event in the past but as always happening-- and now most immediately to us. From this perspective of the ongoing Gospel I share the fruits of a very transforming experience of the baptism of our Lord. Though admit-tedly the very personal encounter of one individual, maybe my experi-ence will contribute to our collective efforts to reclaim the experiential and spiritual roots of our baptismal call to community and ministry with God's people. I entitled this article "An Ignatian Contemplation . . ." to highlight a very definite approach to praying the Scriptures. Instead of methodi-cally plodding through the Gospel, I contemplated, that is, I watched at-tentively and receptively the scene of our Lord's baptism, letting it touch my mind and heart. I began by reading through the scripture text (Mt 3:13-17) several times, then I put down my Bible, closed my eyes, and let the event come alive before the inner eye of my imagination. Following Ignatius' instructions in the Spiritual Exercises (no. 114), I then took my place in the scene, so that I would be experiencing the baptism as an engaged participant and not as a disinterested spectator. Paying attention to the persons, their words, and their actions, I contem-plated the event as if it were happening now for the first time. On the banks of the Jordan, Jesus steps out from the crowd and pre-sents himself to his cousin John for baptism. His voice filled with emo-tion, John protests saying, "I should be baptized by you, yet you come to me!" But Jesus responds very straightforwardly. "Let it be for now." Then in a very powerful moment of the contemplation, I hear Jesus go on to explain himself, "I'm no different from the rest of the people gath-ered here. We're all struggling to gain our human freedom and whole-ness. With all the fear and unfreedoms we carry around from growing up plus all the pressures and demands on us today, it's a wonder we're not more wounded than we are." For Jesus, this very heartfelt experience becomes his baptism into a deep identification and solidarity with the rest of the human family united together in the struggle to become more human and free. Jesus' words to John then cannot be taken as some sort of pious self-effacement. Rather, our brother Jesus is experiencing his baptism as a deep, deep bond-edness with the human family gathered at the healing waters of rebirth and wholeness. 370/Review for Religious, May-June 1989 As I continue to contemplate the baptism unfolding before me, I am drawn to even closer physical proximity with Jesus by the magnetism of his human compassion and tenderness. At the same time I begin to feel close again to several friends from whom I have parted company because of certain decisions on their part that hurt me very deeply. Along with this new feeling of closeness comes the realization that despite the pain and darkness that have separated us, there exists a deeper bond of soli-darity in the human struggle that binds us together. We are no different from each other or from the rest of the people on the face of the earth. In one way or another we are each carrying around within us parts of our wounded child and of our stressed adult. The shadow of our fuller human potential and psychic wholeness always seems to lie just beyond our reach. With this realization a lot of the bite to my pain and anger subsides and I hear myself saying very serenely, "In our choices and endeavors, we really do try to give as much as we can at the moment. Sometimes our responses aren't adequate or all that the situation might call for or that we or others might hope for. Because we will always be carrying around our wounded and unfinished selves, we at times end up creating pain and darkness--for others as well as for ourselves--despite our best and freest possible intentions at that moment. I am no different from the rest of mortals. We are all in our own way longing and strug-gling for our human freedom and wholeness as daughters and sons of the living God." These intense feelings of solidarity with my friends that ac-company these reflections free me to let go of a lot more of the pain and misunderstanding in our relationship. And almost immediately these peo-ple actually appear on the banks of the Jordan and, ecstatic and teary-eyed, we embrace one another. By this time Jesus and John are sitting off to the side talking intently to one another. I am savoring the wonderful feelings of reconciliation and the pure joy of this moment when all of a sudden my attention switches. Several close friends for whom I had initially been either .teacher, spiritual director, or mentor become present to me. These new feelings of solidarity in the human struggle now bring a different sort of bondedness with them. Any leftover images of being in some way "the expert" or "the helper" or simply the one who is a couple of steps ahead of the others seem to disappear forever. I am just acutely aware of'how similar our journeys and struggles have been at such a profound level. A marvelous celebration of deep friendship and belonging to each other takes place as they, too, appear on the banks of the Jordan and I jump up to embrace them. Contemplation on Baptism / 371 This first moment of the baptism climaxes as I join hands with my friends who have come to the Jordan. Together with Jesus and John we dance in circles and zigzag chains across the sands. Then we run into the water to splash and frolic like little children and truly we are, because so many of the hurts and wounds of growing up and of adult life are be-ing healed. This wonderful moment comes to a close when with ecstatic reverence we take turns baptizing one another in these life-giving wa-ters of human compassion and solidarity. The second major moment of the baptism begins as Jesus steps out of the water. This time the heavens open and a voice proclaims, "This is My Son, the Beloved, on whom My favor rests." Along with his sense of profound solidarity with the human family, Jesus now experiences most intensely his deep, deep solidarity with God. Because the baptism has become not only Jesus' but mine as well, I feel myself being drawn into that same solidarity with God. I now hear a voice from the heavens addressed to me, "You, too, are My son, the beloved, on whom My favor rests." Initially, I simply rest in this deep sense of belonging to God. Though still feeling very much the earthen vessel, chipped and bro-ken in so many ways, I receive nonetheless a strong assurance in the prayer that I will have whatever I need by way of resources for my per-sonal journey and for my ministry. With God's favor there will be enough of hope, courage, and justice, of human and psychic energy, and of whatever else needed for today with more to come tomorrow. The Lord has spoken . Rather than end a prayer that is really only be-ginning to unfold, I simply thank the Lord from the depths of my spirit for sh.aring the baptism with me both in contemplation and in life. This Ignatian contemplation of the baptism of our Lord invites sev-eral brief comments. First of all, we realize that the foundations for a renewed understanding of Christian baptism do not come so much from our own sacramental initiation as from sharing the experience of baptism with Jesus. Like the Lord, we are baptized into covenantal solidarity with both our brothers and sisters and with our gracious God. From this perspective, baptism loses much of its static notion as sim-ply a once-in-a-lifetime event. Especially for adults being baptized or re-claiming their baptismal call, as we did in this contemplation, the cele-bration of baptism becomes a dynamic initiation into a lifelong process that continues to open up new levels of human and divine solidarity as our Christian existence unfolds day by day. This sacred bondedness with the human family confronts the blatant Review for Religious, May-June 1989 barriers and subtle alienation that separate us from each other. Baptism invites us to embrace the human family--both near and far--as "my peo-ple" and not just God's people. Our experience is meant to mirror that of Jesus: "I am no different from anybody else." The heart of the mat-ter remains this recognition that we are all struggling with varying de-grees of success for our human freedom and wholeness--two of the gate-ways to encountering the divine in ourselves. Here, too, our experience follows the pattern of Jesus in discovering his own divinity. In facing the forces that would shrink, wound, or destroy these most precious gifts of God to us, we plumb the depths of our human resources and discover the wellsprings of the divine energy in us as well. Second, this baptism into human solidarity against the enemies of our humanity celebrates our entrance as adults into the Christian com-munity. We now recognize and claim for our own this community both broken and healed yet always struggling for greater wholeness. Third, this very sacred experience of human solidarity becomes the foundational stance for each Christian's involvement in ministry as part of our baptismal commitment. It is only from a vital sense of bonded-ness to each other that we can enter into the.joys and struggles of one another without pretense or feigned empathy. By the Lord's design we are in this human struggle together. Baptism then celebrates our call to be companions to one another and to all our brothers and sisters in the unfolding of the kingdom of God in our time. Fourth, the divine bondedness solidifies as we hear the voice from heaven address us withthe same love and promise offered to Jesus: "You are My beloved on whom My favor rests." This proclamation then nurtures our heartfelt sense of belonging utterly to God. Moreover, this divine connectedness touches all the dimensions of who we are, so that we begin to look and feel more and more with the eyes and heart of our gracious God on our~e, lves, others, and our world. In the face of our human wounds and inadequacies, this sense of di-vine favor sustains Christian perseverance and empowerment for life and ministry. We can be stretched to the limits of our understanding and of our physical and psychic energies, yet we now know deep down that no matter what comes God's favor will sustain us this day and there will be more of what we need tomorrow. From the Lord we need only ask with Ignatius in the Suscipe of the Spiritual Exercises: "Give me only Your love and Your grace; that is enough for me" (no. 234). For those hungry to deepen their commitment to Christian commu-nity and ministry, an Ignatian contemplation of the baptism may be the Contemplation on Baptism I 373 occasion to nourish those desires as they share this moment with Jesus as though it were happening for the first time. We never know whom or what we might meet on the banks of the Jordan! the woman with the hemorrhage i was tired of their pity and their prayers now for how many years each face became compulsive to be good with kindness--their helpful helplessness i've seen their looks that worried into silence "i'm so sorry" drove me to distraction until they learned my shame would last God only knowswperhaps forever then they disappeared like frightened children and the very thing
I take humans to basically strive toward a condition of peace enabling human flourishing. Yet human groups and individuals alike have an extraordinary wide range of understandings of such a condition. If hope for lasting peace and joint cooperation is to emerge from rule of law or otherwise underpin global harmony, first these very concepts need to be unpacked in proper detail. Given the remarkable diversity of legal practices across societies, simply looking at our own will prove insufficient. I suggest building on both Eastern and Western traditions of thought, as well as looking at contemporary practices across the globe in an attempt to enquire into the nature and historical background of the two key notions: rule of law (section 1) and harmony (section 2). Some concluding remarks are then drawn (section 3).First, we focus on "rule of law" (ROL): Is it a likely candidate to set the foundations of global harmony? Looking at the meaning that "rule of law" has acquired within a broad range of fields (legal theory, law and jurisprudence, political philosophy, political science, international relations, sociology and social theory), the first striking aspect is that it does not seem to be the monopoly of technical definitions (principles of legality and impartiality). Historically, the appeal of ROL derived from the distinction between "empire of laws" (rule by law) and "empire of men" (rule under men). Today, both practitioners and scholars refer to ROL as an aggregate of legal rules and institutions, but also as a variety of informal discursive practices aimed at legitimising those rules and institutions.One-size-fits-all definitions can obviously be found, but they suffer from tremendously high levels of generality. Once we acknowledge the need for distinctions, however, we find too many. The long-standing distinction between thin (or procedural) and thick (or substantive) conceptions of ROL has been debated at great length, as has the difference between rule of law, rule by law etc. At this point there is little to be gained by further restatements of these basic distinctions. However, abandoning this debate will not reduce the number of competing conceptions: Rechtsstaat, État de droit, Estado de derecho. Moreover, the continental civil law tradition also developed other concepts that are smeared into the Anglo-Saxon formula, including certezza del diritto, sécurité juridique, etc. We should also ask whether Chinese fazhi is or might be a Far Eastern equivalent to rule of law.A promising start is then to go beyond the consensus omnia of international declarations and shed light on the arguments of those who do not estimate that rule of law enhances concord. ROL appears to be equivocal and often (covertly) value-laden both in ordinary language and scholarly literature. Three criticisms of rule of law are taken into consideration. One criticism holds it to be a case of law-fare: Not a mere technical device, ROL is rather an instrument for hegemony. Another criticism holds ROL to be a Western invention (legal Occidentalism): What is being questioned is not a specific set of institutions that may, rightly or wrongly, be identified as "Western (rule of) law." The challenge goes deeper and concerns the epistemological status of law itself. A third criticism comes from "global constitutionalism." The ideal of ROL is not questioned as much as the way it is currently practiced: Since it lacks effectiveness, it is unsatisfactory. Given that constitutionalism, at state level, implied that constitutions made legislative power respect the constitution, advocates of international constitutionalism calls for such a paradigmatic change in the international arena.These arguments show that ROL is no "magic bullet" : Its banner was used as a synonym for an independent judiciary, but came to include democracy, rights, civil society and many more. This conceptual overstretch explains why rule of law is not likely to promote global concord.In section two, it seems prima facie that "harmony" has much higher odds for being a stepping stone for lasting peace: The concept has figured prominently in both Eastern and Western philosophical traditions where it indicates concord, equilibrium between forces resulting in peace, in opposition to disorder (chaos in the Greek tradition and luan in the Chinese tradition). The order emerging from harmony is a composition of differences and not merely a sum of unities. On a social level, harmony is a relational concept and hints to concert or absence of contradiction in relationships between individuals and/or groups. Contrarily to rule of law, we do not deal with an essentially contested concept: its structure is not seriously questioned. Moreover, contrarily to ROL, we have a clear referent: The CCP's commitment to "building a harmonious society" was officially announced in 2002 and has since been added to the basic line in its constitution.Here, the arguments of those who disbelieve the emancipating strength of harmony have to be addressed. First, there is the legal positivist's objection: Harmony amounts to natural law-talk that suffers, ultimately, from abusing Hume's principle. Secondly, there is the criticism of the liberal democrat: Let aside the epistemological and theoretical nature of the concept, in the realm of practical reason harmony implies an essential (and fix) hierarchy of people that will inevitably lead to autocratic political regimes. The overall idea is that the harmonious order does not take controversy seriously: contradictions have to be eradicated or hidden in order to promote (apparent) stability. Harmony would then only amount to a cover-up status quo, based on manufactured consensus.In conclusion, I suggest that there are two lessons to be learnt if we want to overcome the cultural divides of the West-östlicher Diwan: From the rule of law, we must hence learn again the fundamental lesson of impartiality as an indispensable element in applying the principle of justice. From harmony, we must refine our understanding of the complex ways in which social cohesion is enhanced and without which no order is sustainable.
Chapter 1. Local Government and the Covid-19 Pandemic: An Introduction (Carlos Nunes Silva) -- PART I -- Chapter 2. Renaissance of Public Health as a Determining Factor of Urban Governance (Maria de Pilar Tellez Soler and Remy Sietchiping) -- Chapter 3. Local actions to combat COVID-19 crisis: Contextual insights into local institutional responses to COVID-19 in Europe and the United States (Ari-Veikko Anttiroiko and Arto Haveri) -- Chapter 4. Metropolises Overcoming the Covid-19 Pandemic: An urgent call for territorialising global agendas at sub-national levels (Rafael H. Forero and Remy Sietchiping) -- Chapter 5. The political economy of COVID-19 pandemic: Lessons learned from the responses of local government in Sub-Saharan Africa (Matamanda et al.) -- PART II -- Chapter 6. German Local Authorities in the COVID-19 Pandemic. Challenges, impacts and adaptations (Jochen Franzke) -- Chapter 7. Momentum of Federalism? National, State, and Municipal Responses to the Covid-19 Pandemic in Germany (Sascha Krannich) -- Chapter 8. Local Government response towards COVID-19 Pandemic in Portugal (Carlos Nunes Silva) -- Chapter 9. Local Government response to COVID-19. Some insights from Spain (Ramon Galindo Caldés and Marc Vilalta Reixach) -- Chapter 10. Administrative boundaries and COVID-19. The case of Catalonia, Spain (Galindo Caldés et al.) -- Chapter 11. Covid-19 and multilevel territorial governance. Transcalar patterns, frictions of competencies and planning conflicts in Italy (Teresa Graziano) -- Chapter 12. Local and National Government response towards COVID-19 Pandemic in Lombardy, Italy (Sara Belotti) -- Chapter 13. The 2020 Pandemic Governance in Italy and Lombardy: Institutional Conflict in Health Emergency (Renzo Riboldazzi) -- Chapter 14. Reorganisation of businesses, processes and the development of policies for safely emerging from the Covid-19 pandemic in Italy (Anna Trono and Valentina Castronuovo) -- Chapter 15. Coping with COVID-19 Pandemic in Greece - A Joint Effort at the National and Urban Level (Stratigea et al) -- Chapter 16. Covid-19 Crisis Management in Croatia: The Contribution of Subnational Levels of Government (Dana Dobrić Jambrović) -- PART III -- Chapter 17. The impact of the COVID-19 pandemic on local government units in Poland (Mariusz W. Sienkiewicz and Katarzyna Kuć-Czajkowska) -- Chapter 18. Presidential Elections in Poland during the Covid-19 Pandemic: An Unexpected Challenge for Political Actors and the Relationship between National Government and Local Government -- (Tomasz Kaczmarek and Łukasz Mikuła) -- Chapter 19. Local self-government and governance during Covid-19 pandemic in Slovakia (Ján Buček) -- Chapter 20. Anti- and post-COVID-19 measures taken by the Czech Government in relation to the spatial distribution of COVID-19 indicators (Paszto et al.) -- Chapter 21. The Role of Regional and Local Governance in Dealing with the Socioeconomic Consequences of the COVID-19 Pandemic in Russia (Glezer et al.) -- PART IV -- Chapter 22. Local Governments in Networked Space: Changing social media networks of local governments during the COVID-19 pandemic in Turkey (Eda Ünlü-Yücesoy et al.) -- Chapter 23. Jalisco versus COVID-19: Local governance and the response to the health, social, and economic emergency (Katia Magdalena Lozano Uvario and Rocio Rosales Ortega) -- Chapter 24. Local governments and the meanings of social distancing: Implementation deficiencies in the times of COVID-19 (Paulo Nascimento) -- Chapter 25. Small-scale farming and alternative food alliances in the context of COVID-19 crisis in Brazil (Felipe da Silva Machado) -- Chapter 26. The South African Local Government and Municipal Planning Responses to COVID-19 (Verna Nel and Martin Lewis) -- Chapter 27. The Impact of Covid-19 on Urban Form and Governance: Early Experiences from the City of Cape Town (Daniel J du Plessis) -- Chapter 28. Sub-national Political Culture and Covid-19 Pandemic: Governance Response towards Life and Livelihood Vulnerabilities of Urban Poor in India (Chatterji et al.) -- Chapter 29. Technological interventions during the COVID-19 pandemic in India (Falguni Mukherjee) -- Chapter 30. End of the World: New Zealand's local government and Covid-19 (Jeffrey McNeill and Andy Asquith). .
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The question of volunteer organizations analysis and the young people involvement in today's Ukraine is an important asset and popular from both theoretical and practical point of view. This subject is highlighted by a number of transformations in the country, caused by both internal and external factors. The aim is to disclosure activities of the youth and volunteer organizations towards providing support and assistance to various categories of people who got in difficult situations and refugees who fled their homes because of the military displays in Eastern Ukraine. This research is based on both general scientific and special techniques. The method of direct observation allowed a deeper analysis of the youth initiatives and justified conclusions regarding their participation in the volunteering movement. The paper emphasized that membership in voluntary organizations, in addition to their main activities, also promotes the level of self-improving, patriotism, and civic education, developing the culture of young people, their mutual respect and mutual assistance to each other. The help and support of other citizens create a sense of usefulness and importance in the minds of citizens, especially in the minds of younger generation. Materials of this article can be used in various public organizations and centers of political and civic education on the local and state levels. The subject of the article is relevant and acute to organize roundtables, seminars and conferences with national and international participation. Thus, the activities of young people volunteering is aimed at the national-patriotic exaltation in society, helps to different categories of people, especially military men, forced refugees and residents of the occupied territories in the East of Ukraine. The youth participation and involvement in volunteerism is a manifestation of patriotism of citizens, which earns credit from both the civil society and the state. ; В статье освещается вопрос привлечения молодежного актива нашей страны в волонтерскую деятельность, что направленна на помощь людям, оказавшимся по разным причинам в сложных жизненных условиях. Одним из важных направлений деятельности созданных волонтерских организаций, особенно, начиная с периода конца 2013 года, является помощь участникам антитеррористической операции в получении амуниции, современного обмундирования, различных технических средств и транспорта, обеспечение их необходимыми медикаментами, едой; их психологическая поддержка и адаптация к новым условиям жизни. Кроме этого, члены волонтёрских организаций помогают и вынужденным переселенцам в предоставлении необходимых вещей, одежды, продуктов питания, медикаментов. В статье также отмечается активизации волонтерской деятельности, которая положительно влияет на сознание граждан, особенно молодежи. Ведь, социальнополитические трансформации в Украине, вызванные как внутренними, так и внешними факторами, дали толчок к самоорганизации граждан, к повышению патриотизма и проявлений благотворительности в обществе. Таким образом, сегодняшнее волонтерское движение, к которому ежедневно присоединяются представители молодого поколения, имеет большое социальное и государственное признание и характеризуется положительной динамикой доверия граждан к действиям такого рода организаций. ; У статті висвітлюється питання залучення молодіжного активу нашої країни до волонтерської діяльності, спрямованої на допомогу тим людям, які опинилися з різних причин в складних життєвих умовах. Одним із важливих напрямів діяльності створених волонтерських організацій, особливо, починаючи з періоду кінця 2013 року, є допомога учасникам антитерористичної операції в отриманні амуніції, сучасного обмундирування, різних технічних засобів та транспорту, забезпечення їх потрібними медикаментами, їжею; їх психологічна підтримка та адаптація до нових умов життя тощо. Окрім цього, волонтерські організації допомагають і вимушеним переселенцям у наданні необхідних речей, одягу, продуктів харчування, медикаментів. У статті також наголошується на активізації волонтерської діяльності, яка позитивно впливає на свідомість громадян, особливо молоді. Адже, соціально-політичні трансформації в Україні, викликані як внутрішніми так і зовнішніми чинниками, дали поштовх до самоорганізації громадян, до підвищення патріотизму та проявів благодійності в суспільстві. Таким чином, сьогоденний волонтерський рух, до якого щодня долучаються представники молодого покоління, має велике соціальне й державне визнання та характеризується позитивною динамікою довіри громадян до дій такого роду організацій. Ключові слова: антитерористична операція; волонтери; волонтерські організації; громадянське суспільство; молодь; молодіжні громадські організації; суспільнополітичний процес.
Ministarstvo kulture 2013. godine provodi istraživanje o stanju u medijima, a 2015. godine započinje raspravu o medijskoj politici te donosi deset dokumenata koji služe kao temelj za medijske politike u RH od 2015. do 2020. godine. Nemoguće je tvrditi da je samo ekonomska kriza uzrok krize u medijima, iako postoji sveza jer je pad broja oglasa u medijima za sobom donio i pad broja zaposlenih. Manji broj novinara u redakcijama utjecao je na pad kvalitete novinskih uradaka, a ekspanzija društvenih medija te jačanje portala na internetu, usmjerili su novinarstvo u drugom smjeru. Erozija demokratske funkcije medija termin je s kojim se danas susrećemo kada govorimo u "krizi" ili stanju u medijima. Iako je prethodno održano nekoliko tematskih prosvjeda Hrvatskoga novinarskog društva, u ožujku 2019. godine organiziran je opći prosvjed nazvan Oteli ste medije, novinarstvo ne damo. Prosvjed je imao za cilj uručiti Vladi osam zahtjeva koji se odnose na sudske tuže, pritiske politike i oglašivača, prijetnje novinarima, ugrožavanje profesionalnih standarda, nepoštivanje medijskih zakona kao te izostanak ozbiljne medijske politike. Iako rasprava o medijskoj politici završava u 2020. godine, sami novinari navode izostanak adekvatne strategije. S obzirom na završetak petogodišnjega razdoblja rasprave o medijskoj politici, u radu će se prikazati rekapitulacija protekloga razdoblja. Je li sve navedeno uzrok daljnje krize u medijima te erozije funkcije medija, autori će nastojati utvrditi u radu. Za potrebe rada provedena je anketa među novinarima dostupnim na društvenoj mreži LinkedIn. Također će se napraviti komparacija s početnim stanjem rasprave o medijskoj politici i dobivenih rezultate. Slijedom slogana prosvjeda, pokušat će se dati odgovor tko je oteo medije te kakva je ocjena novinarstva u Hrvatskoj. ; The Ministry of Culture in 2013 conducts research on the media situation, and in 2015 begins discussions on media policy and adopts ten documents that serve as the basis for media policies in the Republic of Croatia in the period 2015 to 2020. It is impossible to argue that only economic crisis is the cause of the crisis in the media, although there is a link because the decrease in the number of advertisements in the media has also led to a decrease in the number of employees. Fewer journalists in newsrooms have affected the decline in the quality of news articles, and the expansion of social media and the strengthening of online portals have directed journalism in another direction. Erosion of the democratic function of the media is a term that we come across today when we speak in a "crisis" or situation in the media. Although several thematic protests have been held by the Croatian Journalist Society, a general protest called "You kidnapped the media, we don't give journalism" was organized in March 2019. The protest was intended to deliver to the Government of eight claims relating to the largest number of lawsuits, political PR and prints and advertisers' pressures, threats against journalists, jeopardizing the professional rights and standards, failure to comply with media laws and the lack of serious media policy. Although the debate on media policy, in the framework of the start, ending in 2020. Godin e journalists themselves referred to the lack of adequate strategies. Given the end of the five-year media policy debate period, a recapitulation of the past period will be made through the paper. Is all of the above a cause of further media crisis and erosion of media function, the authors will endeavour to determine through the work. For the paper, a survey was conducted among journalists available through the LinkedIn social network. Equally, a comparison will be made with the initial state of the media policy debate and the results obtained will be compared. Following the slogan of the protest, an attempt will be made to answer who abducted the media and what is the rating of journalism in Croatia.
The question of volunteer organizations analysis and the young people involvement in today's Ukraine is an important asset and popular from both theoretical and practical point of view. This subject is highlighted by a number of transformations in the country, caused by both internal and external factors. The aim is to disclosure activities of the youth and volunteer organizations towards providing support and assistance to various categories of people who got in difficult situations and refugees who fled their homes because of the military displays in Eastern Ukraine. This research is based on both general scientific and special techniques. The method of direct observation allowed a deeper analysis of the youth initiatives and justified conclusions regarding their participation in the volunteering movement. The paper emphasized that membership in voluntary organizations, in addition to their main activities, also promotes the level of self-improving, patriotism, and civic education, developing the culture of young people, their mutual respect and mutual assistance to each other. The help and support of other citizens create a sense of usefulness and importance in the minds of citizens, especially in the minds of younger generation. Materials of this article can be used in various public organizations and centers of political and civic education on the local and state levels. The subject of the article is relevant and acute to organize roundtables, seminars and conferences with national and international participation. Thus, the activities of young people volunteering is aimed at the national-patriotic exaltation in society, helps to different categories of people, especially military men, forced refugees and residents of the occupied territories in the East of Ukraine. The youth participation and involvement in volunteerism is a manifestation of patriotism of citizens, which earns credit from both the civil society and the state. ; В статье освещается вопрос привлечения молодежного актива нашей страны в волонтерскую деятельность, что направленна на помощь людям, оказавшимся по разным причинам в сложных жизненных условиях. Одним из важных направлений деятельности созданных волонтерских организаций, особенно, начиная с периода конца 2013 года, является помощь участникам антитеррористической операции в получении амуниции, современного обмундирования, различных технических средств и транспорта, обеспечение их необходимыми медикаментами, едой; их психологическая поддержка и адаптация к новым условиям жизни. Кроме этого, члены волонтёрских организаций помогают и вынужденным переселенцам в предоставлении необходимых вещей, одежды, продуктов питания, медикаментов. В статье также отмечается активизации волонтерской деятельности, которая положительно влияет на сознание граждан, особенно молодежи. Ведь, социальнополитические трансформации в Украине, вызванные как внутренними, так и внешними факторами, дали толчок к самоорганизации граждан, к повышению патриотизма и проявлений благотворительности в обществе. Таким образом, сегодняшнее волонтерское движение, к которому ежедневно присоединяются представители молодого поколения, имеет большое социальное и государственное признание и характеризуется положительной динамикой доверия граждан к действиям такого рода организаций. ; У статті висвітлюється питання залучення молодіжного активу нашої країни до волонтерської діяльності, спрямованої на допомогу тим людям, які опинилися з різних причин в складних життєвих умовах. Одним із важливих напрямів діяльності створених волонтерських організацій, особливо, починаючи з періоду кінця 2013 року, є допомога учасникам антитерористичної операції в отриманні амуніції, сучасного обмундирування, різних технічних засобів та транспорту, забезпечення їх потрібними медикаментами, їжею; їх психологічна підтримка та адаптація до нових умов життя тощо. Окрім цього, волонтерські організації допомагають і вимушеним переселенцям у наданні необхідних речей, одягу, продуктів харчування, медикаментів. У статті також наголошується на активізації волонтерської діяльності, яка позитивно впливає на свідомість громадян, особливо молоді. Адже, соціально-політичні трансформації в Україні, викликані як внутрішніми так і зовнішніми чинниками, дали поштовх до самоорганізації громадян, до підвищення патріотизму та проявів благодійності в суспільстві. Таким чином, сьогоденний волонтерський рух, до якого щодня долучаються представники молодого покоління, має велике соціальне й державне визнання та характеризується позитивною динамікою довіри громадян до дій такого роду організацій. Ключові слова: антитерористична операція; волонтери; волонтерські організації; громадянське суспільство; молодь; молодіжні громадські організації; суспільнополітичний процес.
The author explores the semiotics of gesture and ceremonial costme as an important component of the ballroom ceremonial, which has in society, like other ceremonial celebrations (diplomatic methods, military parades, knightly carousel) symbolic value. The article discusses the language of the fan, as a mandatory attribute of the ball costume, about the history of the fan in Western Europe and Russia, as well as about one of the most ancient jewelry, popular in Europe during the XVIII–XIX centuries 4-floral decoration. Specific examples of the connection of individual plots of the history of human society withthe history of plants are given. The article studies the role of accessories such as a snuffbox and gloves when shaping a ballroom suit. The language of the costume emphasized the social status, spoke of its artistic taste, which in turn testified not only about the aesthetic, but also the ethical principles of its owner. In contrast to other Ceremonies women were given a special, honorable place at the ball. Not only her reputation, but also the reputation of her relatives ones depended on her behavior at the ball. M. Yu. Lermontov compared the appearance of a woman at the ball with the first ascent of the speaker on the steps of the department. The non-verbal language of communication (the language of gesture, costume, heraldry, emblames, banners, flags) in ceremonial culture serves not only for self-identification and identification of personality, but above all for the indication of society. ; Автор исследует семиотику жеста и церемониального костюма, как важной составляющей бального церемониала, имеющего в жизни общества,подобно другим церемониальным торжествам (дипломатическим приёмам, военным парадам, рыцарской конной карусели) символическое значение. В статье рассматривается язык веера, как обязательного атрибута бального костюма, рассказывается об истории веера в Западной Европеи России, а также об одном из самых древних украшений, популярном в Европе на протяжении XVIII–XIX столетий – цветочном убранстве. Приводятся конкретные примеры связи отдельных сюжетов истории человеческого общества с историей растений. В статье изучается роль при формировании бального костюма таких аксессуаров, как табакерка, перчатки. Язык костюма подчёркивал социальный статус человека, говорил о его художественном вкусе, который в свою очередь свидетельствовал не только об эстетических, но и этических принципах его владельца. В отличии от других церемониалов именно на балу женщине отводилось особое, почётное место. От её поведения на бале зависела не только еёрепутация, но и репутация её близких. М. Ю. Лермонтов сравнивал появление женщины на балу с первым восхождением оратора по ступеням кафедры. Невербальный язык общения (язык жеста, костюма, геральдика, эмблемы, знамена, флаги) в церемониальной культуре служит не только для самоиндификации и индификации личности, но прежде всего для индификации социума. ; Автор досліджує семіотику жесту і церемоніального костюму як важливу складову бального церемоніалу, що має в житті суспільства, подібно до інших церемоніальним урочистостей (дипломатичних прийомах, військових парадах, лицарської кінної каруселі) символічне значення. У статті розглядається мова віяла як обов'язкового атрибуту бального костюму, розповідається історія віяла в Західній Європі і Росії, а також про одну із найдавніших прикрас, яка була популярною в Європі протягом XVIII–XIX століть – квіткове оздоблення. Наводяться конкретні приклади зв'язку окремих сюжетів історії людського суспільства з історією рослин. У статті вивчається роль при формуванні бального костюму таких аксесуарів, яктабакерка, рукавичка. Мову костюму підкреслював соціальний статус людини, говорив про його художній смак, який у свою чергу свідчив не тільки про естетичні, а й етичні принципи його власника. На відміну від інших церемоніалів саме на балу жінці відводилося особливе, почесне місце. Від її поведінки на балу залежала не тільки її репутація, але й репутація її близьких. М. Ю. Лермонтов порівнював появу жінки на балу з першимсходженням оратора сходами кафедри. Невербальна мова спілкування (мова жесту, костюму, геральдика, емблеми, прапори) в церемоніальній культурі служить не тільки для самоідентифікаціі і ідентифікаціі особистості, а перш за все для ідентифікаціі соціуму.
El feminismo comunitario nace en los inicios del siglo XXI, es un movimiento social presente actualmente en varios países del continente americano. Tiene su origen en las luchas de resistencia contra el sistema capitalista, patriarcal y colonial de las mujeres indígenas frente a las prácticas sistemáticas de violación de sus derechos, de los de sus comunidades y pueblos, de los derechos de la naturaleza y de la explotación salvaje de los recursos naturales. Se trata de un movimiento con fuerte cuño político. El artículo comienza presentando los orígenes del feminismo comunitario, para en un segundo momento, considerada la parte central del texto realizar una lectura de los principales enfoques y características del feminismo comunitario desde una perspectiva decolonial y algunas de sus contribuciones para la educación intercultural, tomando como referencia el mapa conceptual de esta expresión construido por el Grupo de Estudios sobre Cotidiano, Educación y Cultura/s (GECEC) del Departamento de Educación de la Pontificia Universidad Católica de Río de Janeiro. Finalmente, en el tercer momento se tejen algunas consideraciones finales dejando el tejido abierto porque el movimiento como la vida de las mujeres que lo integran y la de sus pueblos y territorios se construye en las luchas, en los embates y en las resistencias cotidianas en la defensa de una vida digna y con el reconocimiento de los derechos para todas y todos. ; The communal feminism was born in the beginning of the 21th century. It's a social movement that is present in several countries of the American continent. It has its origins in the fights of resistance of the indigenous women against the colonial patriarchal capitalist system before the systematical practices of violation of their rights, the rights of their communities and peoples, as the violation of the nature rights and the savage exploitation of the natural resources. It's a movement with a strong political angle. The article begins introducing the origins of the communal feminism. In the second part, considered as the main part of the text, it carries out a reading of the principal focus and characteristics of the communal feminism from a decolonial perspective. It also points out some of the communal feminism contributions to the intercultural education, having as reference the conceptual map of its expression, constructed by the Group of Studies about Daily, Education and Culture/s (GECEC) of the Department of Education of Pontifícia Universidade Católica of Rio de Janeiro. Finally, as a third moment, we 'weave' some final considerations, leaving the tissue opened, because the movement, as the lives of the women which are part of the movement and their peoples and territories, are built in the fights, in the confrontations, and in the daily resistances defending a decent life and with the recognition of everyone rights. ; O feminismo comunitário nasce nos inícios do século XXI. É um movimento social presente atualmente em vários países do continente americano. Tem a sua origem nas lutas de resistência contra o sistema capitalista, patriarcal e colonial das mulheres indígenas frente às práticas sistemáticas de violação de seus direitos, dos de suas comunidades e povos, assim como dos direitos da natureza e da exploração selvagem dos recursos naturais. Trata-se de um movimento com forte cunho político. O artigo começa por apresentar as origens do feminismo comunitário e, num segundo momento, considerado a parte central do texto, realiza uma leitura dos principais enfoques e características do feminismo comunitário desde uma perspectiva decolonial e assinala algumas de suas contribuições para a educação intercultural, tendo como referência o mapa conceitual desta expressão construído pelo Grupo de Estudos sobre Cotidiano, Educação e Cultura/s (GECEC) do Departamento de Educação da Pontifícia Universidade Católica do Rio de Janeiro. Finalmente, no terceiro momento, são tecidas algumas considerações finais, ficando o tecido aberto, porque o movimento como a vida das mulheres que o integram e a de seus povos e territórios se constrói nas lutas, nos embates e nas resistências cotidianas na defesa de uma vida digna e com reconhecimento dos direitos de todas e todos.
This text describes the result of a participatory project that I carried out in July 2015 in Moravia, a neighborhood that grew out of an open-air garbage dump, in the eighties, in Medellín, Colombia. This project was supported by the Ministry of Culture of Colombia and the Casa 3 Patios Contemporary Art Center, the latter is an organization that investigates pedagogy with social impact, alternative art, participatory urbanism, architecture and curatorship, among others. The project consisted of exploring the neighborhood from the perspective of emotional and social cartographies, soundscapes and sound in general as a form of narration and expression of a territory. The concept involved understanding the neighborhood as a complex network of interactions, capable of being understood from a psychogeographic perspective, that is, as the manifestation of desires, fears, tensions, conflicts, etc. This initiative is part of a long-term transdisciplinary practical research, which aims to experiment with the impact of different artistic and design practices related to public space, which can promote creative transformations of vulnerable communities, victims of discrimination or groups people neglected by the state. The concept of political agency through design and the arts arises from a compilation that I have carried out, in the last two years, of contemporary examples of cultural and civic action, where the arts and humanities are productively mixed in proposals. that involve designers, architects, artists, cultural activists and academics, among others. This work demonstrates how certain creative, artistic and humanistic implementations can inspire meaningful actions, where the role of the designer is crucial to think about mediations and pedagogical processes that can change mentality and social practices in specific contexts, therefore a way of understanding the political agency of design is like an articulation of collective forms of mediation in everyday life. ; Este texto describe el resultado de un proyecto participativo que llevé a cabo en julio de 2015 en Moravia, un barrio que creció sobre de un basurero al aire libre, en la década de los ochentas, en Medellín, Colombia. Este proyecto fue apoyado por el Ministerio de Cultura de Colombia y el Centro de Arte Contemporáneo Casa 3 Patios, este último se trata de una organización que investiga sobre pedagogía con impacto social, arte alternativo, urbanismo participativo, arquitectura y curaduría, entre otros. El proyecto consistió en explorar el vecindario desde la perspectiva de las cartografías emocionales y sociales, los paisajes sonoros y en general del sonido como una forma de narración y expresión de un territorio. El concepto involucró entender el barrio como un entramado complejo de interacciones, susceptible de ser comprendido desde una perspectiva psicogeográfica, es decir como la manifestación de deseos, miedos, tensiones, conflictos, etc. Esta iniciativa hace parte de una investigación práctica transdisciplinaria de largo aliento, la cual tiene como objetivo experimentar con el impacto de diferentes practicas artísticas y de diseño relacionadas con el espacio público, las cuales puedan promover transformaciones creativas de comunidades vulnerables, víctimas de discriminación o grupos de personas desatendidos por el estado. El concepto de agencia política a través del diseño y las artes surge a partir de una compilación que he llevado a cabo, en los últimos dos años, de ejemplos contemporáneos de acción cultural y cívica, donde las artes y las humanidades se mezclan productivamente en propuestas que involucran a diseñadores, arquitectos, artistas, activistas culturales y académicos, entre otros. Este trabajo demuestra cómo ciertas implementaciones creativas, artísticas y humanistas pueden inspirar acciones significativas, en donde el papel del diseñador es crucial para pensar las mediaciones y los procesos pedagógicos que puedan cambiar la mentalidad y prácticas sociales en contextos específicos, por lo tanto una forma de entender la agencia política de diseño es como una articulación de las formas colectivas de mediación en la vida cotidiana.
My contribution is an attempt to examine the political background of Reinhart Koselleck's Begriffsgeschichte, both in its metodological and theoretical aspects. This author has indicated the elective affinities between a conceptual history attached to the textual specific sources, from one side, and an epistemology of history with trascendental and extra-textual ambitions, from the other. A halfway position corresponds to the historical semantics, paradigmatically applied to the transition from Absolutism to the French Revolution. Habermas and the Cambridge School (Pocock and Skinner) have confronted the ideologically partial description of this step, and the metodology employed for it. According to Habermas, satanization of publicity and public opinion as casus belli, wich excludes both of them as principle of political rationality, reveals the schmittian filiation of Koselleck. The trascendental doctrine of history, the Historik, is conservative because it masks the interest of finding a continuity with the most fateful past of Germany. Pocock denounces the extrapolation of a methodology valid only for the German national culture, that is, the germanization of all the conceptual history. In front of the accelerated times of modernity, in wich the two main metahistoric categories -experience space and horizont of expectation- achieve, because their maximum assimetry, the greatest visibility, Koselleck aims to slow cautiously that frenetic rhythm with a balance between tradition and future. But Koselleck does not profit the potential of criticism and self-criticism implied in his contributions because his lack of will to questioning, in his own case, the dynamic tensions between concept and structure or the versatility of the notion of praxis (as hermeneutic application of sense, or as intervention at long-term in the world). The Begriffsgeschichte contains all the ingredients to the reflection on a public use of history or historic reason. In its public use, he would plead for a retrospective inquire on the meaning of an imputation of responsibilities, in a prospective search to come to a reciprocal understanding among the citizens. ; Mi contribución pretende examinar el trasfondo político de la Begriffsgeschichte de Reinhart Koselleck tanto en su vertiente metodológica como teórica. Este autor ha indicado las afinidades electivas entre una historia conceptual apegada a las fuentes textuales concretas, por un lado, y una epistemología de la historia con ambiciones trascendentales y extratextuales, por otro. El punto intermedio lo ocupa la semántica histórica, aplicada paradigmáticamente al tránsito del Absolutismo a la Revolución Francesa. Habermas y la Escuela de Cambridge (Pocock y Skinner) se han enfrentado a la descripción ideológicamente parcial de ese paso y a la metodología empleada. Según Habermas, la satanización de la publicidad y de la opinión pública como casus belli, que la excluye como principio de racionalidad política, desvela la filiación schmittiana de Koselleck. La doctrina trascendental de la historia, la Histórica, es conservadora al enmascarar intereses continuistas con el pasado más aciago de Alemania. Pocock denunciará la extrapolación de una metodología sólo válida para la cultura nacional alemana, esto es, la germanización de la historia conceptual. Frente al tiempo acelerado de la modernidad, en la que, por su máxima asimetría alcanzan una óptima visibilidad las dos principales categorías metahistóricas, espacio de experiencia y horizonte de expectativa, Koselleck quiere ralentizar prudentemente ese ritmo frenético mediante un equilibrio entre tradición y porvenir. Pero Koselleck no rentabiliza el potencial de crítica y de autocrítica ínsito en sus aportaciones por su falta de voluntad de problematizar en su propio caso las tensiones dinámicas entre concepto y estructura o la versatilidad de la noción de praxis (ya como aplicación hermenéutica del sentido, ya como intervención a largo plazo en el mundo). La Begriffsgeschichte alberga todos los ingredientes para estimular la reflexión sobre un uso público de la historia o de la razón histórica. En su uso público abogaría por indagar, retrospectivamente, el significado de una imputación de responsabilidades en aras, prospectivamente, del entendimiento recíproco de los ciudadanos.
