Suchergebnisse

Thèse en cotutelle internationale avec l'université Aristote de Thessalonique - Grèce ; The construction of a big dam is a project of important economic and social consequences and this is the reason why it should be preceded by a careful socio-economic and operational study. On one hand, the operational investigation should take into account the dam's dimensions and purpose, the location of its wartershed and its hydrology characteristics as well as the environmental constraints according to the international and national legislation. On the other hand, the socio-economic study should take into account all the variables which ensure the sustainability of the project. Until a few years ago, the vast majority of dams were funded and consequently owned by the public sector, thus project profitability was not of highest priority in the decision of their construction. Nowadays, the liberalisation of the electricity market in the developed world has led to the privatisation of energy infrastructures and has set new economic standards in the funding and management of dam projects. Investment decision is conditioned to an evaluated viability and profitability over the full life cycle of the project, typically 50 years, on the basis of quantitative criteria such as the Net Present Value (NPV). However, since the fuel of a hydropower plant is water, its operation interferes with the water resources management of the river basin where it is situated. To this respect, new practices and regulations have recently developed such as the EU Water Framework Directive (WFD). They constrain any water resources project into following guidelines regarding its social and environmental impacts in accordance with long term issues such as its sustainability under climate change conditions. The present work aims at exploring the coupling of mathematical models of hydrology, hydropower operation, climate change and economics in order to propose ways of making balanced decisions merging the demands of project investment criteria, public well being and river basin management best practices. It is illustrated by the investigation of the new hydropower and irrigation project of Temenos in the Mesta/Nestos river basin. This basin is shared between Bulgaria in its upstream northern part and Greece for its downstream part. The river ends in Aegean Sea after expanding into the Nestos delta which is occupied by a vast expanse of irrigated fields. Currently, two hydroelectric power plants are located in the mountainous part of the Nestos basin: the Thissavros plant with a reservoir capacity of 565 millions m3 and further downstream, the Platanovryssi dam with a reservoir capacity of 11 millions m3. Both dams have been designed to operate in pump-storage mode for electricity generation. The future Temenos project is planned to be financed exclusively on private funds. Situated downstream from the previous dams, it is designed for: electricity production, irrigation regulation and should contribute to the improvement of the power produced by the existing complex. The climate change scenarios developed by the Intergovernmental Panel of Climate Change (IPCC) with the publication of the Special Report on Emissions Scenarios (SRES) reveal possible future climate modifications at global scale. More specifically, according to the output of the several global circulation models (GCM), the global average surface temperature is predicted to increase by 1.4 to 5.8°C over the period 1990 to 2100. These temperature increases should drive evaporation rate increases and precipitation fluctuations. Consequently, a severe impact could result upon hydropower generation as it is sensitive to the amount, timing, and geographical pattern of precipitation as well as temperature. Climate change studies over the Mesta-Nestos area have been based on the output of the CLM regional climate model from the Max Planck Institute for Meteorology, Germany. They concern the SRES scenarios A1B and B1. The CLM model uses a dynamically downscaling technique where boundaries conditions provided by global scale models such as ECHAM5/MPIOM are adapted to local conditions such as relief. The temperature, precipitation and evapotranspiration results obtained from CLM were used as input data to the spatially distributed hydrology model MODSUR-NEIGE for simulating the future water regime of the river basin. It was coupled with the HEC-ResSim reservoir simulation tool using a detailed technical representation of the dams and irrigation networks systems planned for the expansion of the existing irrigation in the Nestos delta and Xanthi plain areas. Finally, the appraisal of the Temenos project viability under future climatic conditions was carried out with the use of a special purpose economic tool which is based on the NPV rule. The thesis proposes a holistic approach to project evaluation which goes beyond strict project financing practices. The NPV based rule has been extended the merging of economic elements (energy and water selling prices) with social benefits (compensation to farmers in case of lack of water) and the value of the environment (costs for restoration good water status in case of failure to preserve a minimum environmental flow). It is argued that this combined approach offers a useful evaluation of the sustainability of water projects. Furthermore, climate scenarios have been augmented by transboundary politics hypotheses based on the execution of on-going flow treaty existing between Bulgaria and Greece about the Mesta-Nestos waters. Finally, in the context of compliance with the WFD basin management guidelines, the use of multicriteria decision analysis methods is explored in order to balance the conflicts of interests between all the actors which should be participating in the ultimate decision of financing and operating a multipurpose dam project such as Temenos. ; La construction d'un grand barrage est un projet aux conséquences économiques et sociales importantes voila pourquoi elle doit être précédée d'une étude opérationnelle et socio-économique détaillée. En premier lieu, l'étude opérationnelle doit porter sur les dimensions et le régime d'utilisation du barrage, la configuration géographique de son bassin de drainage et ses caractéristiques hydrologiques aussi bien que sur les contraintes de type environnemental qui peuvent s'exercer dans un cadre législatif national ou international. En second lieu, l'étude socio-économique doit prendre en compte tous les paramètres susceptibles d'influencer sur la durabilité du projet. Jusqu'à une époque récente, la large majorité des barrages était financée et gérée par le secteur public. Ainsi la profitabilité des projets n'était pas un élément prépondérant dans la décision de les construire. De nos jours, la libéralisation du marché de l'énergie dans les pays développés a conduit à la privatisation des infrastructures énergétiques et par voie de conséquence à l'application de nouveaux objectifs économiques dans le financement et la gestion des projets de barrage. Les décisions d'investissement sont conditionnées par l'évaluation de leur viabilité technique et de leur profitabilité tout au long de leur durée de vie qui est typiquement de 50 ans. Cette évaluation est basée sur l'usage d'un critère quantitatif nommé Valeur Actualisée Nette (VAN) aussi appelé Net Present Value en anglais (NPV). Cependant, comme l'eau est le fluide nécessaire au fonctionnement des centrales hydroélectriques, leur exploitation interfère avec la gestion des ressources en eau du bassin hydrographique qui les accueille. De ce point de vue, de nouvelles pratiques et réglementations ont été introduites dans l'Union Européenne par la Directive Cadre sur l'Eau (idem, WFD en anglais). Cette directive contraint chaque projet d'exploitation des ressources en eau à suivre des recommandations portant sur ses conséquences sociales et son impact sur l'environnement en respectant des contraintes à long terme relatives à sa durabilité en cas de changement climatique. Le travail présenté porte sur l'exploration du couplage entre différents modèles mathématiques traitant de l'hydrologie, l'exploitation hydroélectrique, le changement climatique et l'évaluation économique dans le but de proposer les moyens d'effectuer des décisions équilibrées satisfaisant aux exigences des critères de financement de projet , au bien-être du public et aux pratiques qu'exigent la gestion de bassin hydrographique. Ce travail est illustré par l'étude du futur barrage de Temenos, projet mixte de production électrique et d'irrigation intéressant le bassin hydrographique du Mesta-Nestos. Ce bassin est partagé entre la Bulgarie pour sa partie amont et la Grèce pour sa partie aval. La rivière termine son cours dans la mer Egée après avoir formé le delta du Nestos dont la majorité de la surface est occupée par un système d'irrigation. Deux ouvrages hydroélectriques occupent actuellement la partie montagneuse du bassin du Nestos. Il s'agit du barrage de Thissavros dont le réservoir a une capacité de 565 millions m3 et du barrage de Platanovryssi situé en aval du précédent et dont la capacité est de11 millions m3. Les deux barrages sont liés par un système de rétro-pompage STEP (Station de Transfert d'Énergie par Pompage). Le futur projet Temenos devrait être exclusivement financé sur fonds privés. Situé en aval des deux barrages précédents, il est configuré pour augmenter la production d'électricité du précédent complexe et pour réguler le système d'irrigation de la basse vallée agricole du Nestos Les scénarios de changement climatique (SRES) développés par le Groupe d'Experts Intergouvernemental sur l'Evolution du Climat (GIEC ou IPCC, en anglais) prévoient de possibles changements climatiques décrits à l'échelle mondiale. Plus précisément, selon les résultats des modèles de circulation globale (GCM), la moyenne mondiale annuelle de la température de surface pourrait augmenter de 1.4 à 5.8°C sur une période allant de 1990 à 2100. Cette augmentation de température pourrait entrainer une augmentation de l'évaporation et influencer le régime des précipitations. Dans ce cas, un impact notable pourrait en résulter sur l'exploitation des installations hydroélectriques dont l'exploitation est particulièrement sensible à la quantité, au rythme et à la répartition géographique des précipitations et des températures. L'étude du changement climatique sur la zone du Mesta-Nestos est base sur les résultats du modèle climatique régional CLM de l'Institut de Météorologie Max Planck, Allemagne. Elle s'intéresse plus particulièrement aux scénarios B1 et A1B produits par le SRES. Le modèle CLM effectue un transfert à l'échelle locale des résultats du modèle global atmosphère-océan ECHAM5/MPIOM utilisés comme forçage. CLM est en particulier conditionné par les conditions aux limites du relief local. Les séries mensuelles de température, précipitation et évapotranspiration produites par CLM ont été utilisées comme données d'entrée du modèle hydrologique distribué MODSUR-NEIGE de manière à simuler le régime hydrographique du bassin en cas de changement climatique. Ce modèle est couplé au modèle de barrage HEC-ResSim décrivant en détail tous les éléments techniques du complexe hydroélectrique du Nestos et des réseaux d'irrigation existant dans le delta du Nestos ainsi que leur future extension à la plaine de Xanthi. Enfin, l'évaluation de la viabilité du projet Temenos en conditions de changement climatique a été effectuée à l'aide d'un nouvel outil économique basé sur le calcul de la VAN et spécialement développé pour les besoins de l'étude. La thèse propose une approche holistique de l'évaluation de projet qui dépasse le strict cadre économique. Le calcul de la VAN a été étendu de façon à réunir les éléments de strict rendement économique (recettes tirées de la vente de l'énergie électrique et de l'eau d'irrigation ainsi que l'accroissement du revenu des agriculteurs) avec des éléments concernant les « externalités » du projet que sont la valeur de l'environnement (coût de restauration du bon état des eaux de surface dans le cas où le débit environnemental minimal ne peut être maintenu) et les bénéfices sociaux (compensations aux agriculteurs dans le cas où les débits d'irrigation ne peuvent être délivrés). On argumente le fait que cette approche combinée offre un outil efficace d'évaluation du projet selon une approche de développement durable. De plus, l'étude d'impact des scenarios de changement climatique a été augmentée d'une étude portant sur les conséquences que pourraient avoir différentes hypothèses d'évolution de la politique de gestion transfrontalière du bassin en relation avec l'exécution du traité de débit signé entre la Bulgarie et la Grèce à propos des eaux du Mesta-Nestos. Enfin, dans un contexte d'application des recommandations de la Directive Cadre de l'Eau (WFD), on propose d'explorer l'utilisation des méthodes de décision multicritère (MCDA, en anglais) pour gérer les conflits d'intérêt des différents acteurs du bassin dans la phase d'acceptation du projet Temenos et dans sa phase d'exploitation.

Brussels Ii Conference On 'supporting The Future Of Syria And The Region': Co-chairs Declaration ; Council of the EU PRESS EN PRESS RELEASE 219/18 25/04/2018 Brussels II Conference on 'Supporting the future of Syria and the region': co-chairs declaration 1. The Second Brussels Conference on "Supporting the Future of Syria and the Region" took place on 24-25 April 2018. It was hosted by the European Union and co-chaired by the United Nations. 2. One year after Brussels I, and following the previous three pledging conferences in Kuwait as well as the London Conference in 2016, the Conference renewed and strengthened the political, humanitarian and financial commitment of the international community to support the Syrian people, the neighbouring countries, and the communities most affected by the conflict. Brussels II brought together 86 delegations including 57 States, 10 representatives of regional organisations and International Financial Institutions (IFIs) as well as 19 UN agencies. More than 250 Non-Governmental Organisations (NGOs) were also associated throughout the preparations and the two days of the Conference. 3. The former co-chairs of Brussels I: Germany, Kuwait, Norway, Qatar and the United Kingdom (UK) brought substantial input to the preparations and the proceedings of the Conference. Jordan and Lebanon were closely associated, in a spirit of partnership and in full acknowledgement of their tremendous efforts since the beginning of the Syrian conflict. Turkey also provided important contributions, both as the country hosting the largest number of Syrian refugees and as a key regional actor. 4. Civil society and NGOs were very closely and substantially associated to Brussels II and its preparations, including through extensive consultations with NGOs implementing humanitarian and resilience programmes in the region. The first day of the Conference was devoted to a high-level dialogue with representatives from 164 NGOs, including 15 from Syria and 72 from the three main refugee-hosting countries. 5. In addition, Syrian Civil Society Organisations (CSOs) from across Syria and neighbouring countries discussed their role in the future of Syria in a closed-door side event undertaken by the EU and the Office for the Special Envoy for Syria. The CSOs' views were further presented during the ministerial plenary on 25 April. The international community, and the EU in particular, will continue to work with Syrian civil society as essential stakeholders towards reaching a peaceful solution to the conflict and in its legitimate aspirations to contribute to the country's future. 6. Syria's artistic community was also given prominence through a string of cultural events, including a Syrian art space, "Tourab", that ran for ten days in central Brussels around the dates of the Conference. These events were meant as a tribute to the remarkable individual efforts of the Syrians since the start of the conflict. 7. The Conference reaffirmed that only an inclusive, comprehensive and genuine political solution in accordance with UNSCR 2254 and the Geneva Communiqué, that meets the legitimate aspirations of the Syrian people for dignity and freedom will ensure a sustainable end to the Syrian conflict, prevent regional escalation and a return of ISIL/Da'esh, and guarantee a peaceful and prosperous future for Syria and the region. It reiterated the international community's commitment to Syria's sovereignty, independence, unity and territorial integrity, and safety and security for all citizens. Participants stressed the importance of women's engagement in the political process, including through their adequate representation within the delegations of parties to the conflict. 8. The humanitarian and resilience needs of people inside Syria and in the region remain enormous. Current UN appeals are severely underfunded. In 2018, the UN-coordinated appeal for Syria requests to cover assistance and protection needs inside Syria amounts to US$ 3.51 billion. In addition, through the Regional Refugee and Resilience Plan (3RP), an appeal of US$ 5.6 billion, inclusive of US$ 1.2 billion already committed, is required to support refugee and host community humanitarian and resilience related assistance in Turkey, Lebanon, Jordan, Iraq and Egypt. 9. The Conference acknowledged the continuing generosity of neighbouring host countries and their communities in providing refuge to millions of displaced people. Participants pledged, for both Syria and the region, $ 4.4 billion (€ 3.5 billion) for 2018, as well as multi-year pledges of $ 3.4 billion (€ 2.7 billion) for 2019-2020. In addition, some international financial institutions and donors announced around $ 21.2 billion (€17.2 billion) in loans, of which elements are on concessional terms. The Conference noted that pledges made at Brussels I in 2017 had been largely fulfilled, and in some cases exceeded. Co-chairs and main donors agreed to widen the resource base and ensure greater predictability, coherence and effectiveness of the aid. The attached fundraising annex sets out the pledges made at this Conference. Political 10. The Conference expressed its strong support for the work of the UN Special Envoy for Syria in his mandate to facilitate the political process, with a view to a lasting political settlement based on the Geneva Communiqué and the full implementation of relevant UNSC Resolutions, including UNSCR 2254 (2015). It welcomed the twelve "Living Intra-Syrian essential principles" developed as commonalities in the Geneva process, offering a perspective of a vision of a future Syria that can be shared by all. It also welcomed the parameters on the constitutional and electoral baskets and the importance of a safe, calm and neutral environment, as outlined by the UN Special Envoy for Syria in his Security Council Briefing on 19 December 2017. Participants gave their full support to the Special Envoy's efforts to facilitate, in consultation with all concerned, the implementation of the Sochi Final Statement (as circulated to the Security Council on 14 February 2018) for the establishment of a Constitutional Committee for Syria in Geneva, under UN auspices and in accordance with UNSCR 2254 (2015). 11. The Conference reiterated the importance of preventing and combating terrorism in Syria in accordance with relevant United Nations Security Council resolutions. They took note of considerable progress in military operations to combat ISIL/Da'esh since the last Brussels Conference, while underscoring the continuing need to combat terrorism in accordance with international law. Efforts to combat terrorism do not supersede other obligations under international law 12. The co-chairs expressed their strong condemnation of the use of chemical weapons by any party to the conflict and under any circumstances. Their use is abhorrent and a clear violation of international law. It is very important that any alleged use be followed by an impartial, independent and effective investigation. Ensuring accountability for the use of chemical weapons is our responsibility, not least to the victims of such attacks. Co-chairs called upon all participants to use their influence to prevent any further use of chemical weapons. Humanitarian 13. Violence and human suffering have increased in Syria, with military escalation by parties to the conflict further increasing to an alarming extent in 2018. The civilian population has continued to endure the bulk of the suffering caused by the conflict, including severe, constant and blatant violations of International Humanitarian Law (IHL) and human rights law, in particular: deliberate and indiscriminate attacks on civilians and civilian infrastructure, reported and ongoing use of chemical weapons, forced displacement, arbitrary detention, enforced disappearances, and torture, including sexual exploitation and abuse and gender-based violence. More than 12 million people have now been displaced, including more than 5.6 million refugees hosted in neighbouring countries and 6.6 million displaced inside Syria. Nearly 13.1 million people, almost half of whom are children, urgently need humanitarian assistance and protection inside the country. 14. The co-chairs, together with all participants, reiterated their appreciation for Kuwait's and Sweden's efforts in drafting UNSC Resolution 2401 (2018) and called for its immediate and full implementation, as well as all other relevant resolutions on Syria. They urged all parties to the conflict to strictly adhere to their obligations under IHL. Attacks against civilians, humanitarian workers as well as any civilian infrastructure, particularly health facilities and schools, violate the most basic human rights, may amount to war crimes under international law, and must stop without delay. They also requested that humanitarian mine action programming be accelerated as a matter of urgency. 15. The Conference reconfirmed the importance of delivering needs-based humanitarian assistance to all civilians, in line with humanitarian principles of humanity, neutrality, impartiality and independence. Participants stressed the critical link between protection and access. They called for unconditional, unimpeded and sustained humanitarian access through the most direct routes, including to the 2.3 million people still living in besieged and hard-to-reach areas across Syria through all aid modalities: cross-line, cross-border and regular programme, in line with UNSC Resolution 2393 (2017). 16. Particular concerns were noted over the escalation of fighting and dramatic humanitarian situation still faced by civilians in many parts of Syria. The Conference stressed the need to ensure that any evacuation of civilians must be safe, informed, temporary, voluntary in nature and a solution of last resort including the destination of their choice, the right to return and the choice to stay, as per IHL. All efforts should be made to ensure the unconditional medical evacuation of those in need of urgent medical treatment. Denials of medical supplies and of access to healthcare are violations of international law and should be stopped at once. The systematic removal of life-saving medical items from humanitarian convoys is unacceptable and needs to be addressed once and for all. 17. Participants agreed that present conditions are not conducive for voluntary repatriation in safety and dignity. Significant risks remain for civilians across the country as the situation remains characterised by continued fighting and displacement, with 2.6 million people displaced in 2017 alone. Conditions for returns, as defined by the UNHCR and according to international refugee law standards, are not yet fulfilled. Any organised return should be voluntary and in safety and dignity. Regional/development 18. The international community acknowledged and commended the huge efforts made by the neighbouring countries and their citizens, in particular Jordan, Lebanon and Turkey, as well as Iraq and Egypt, in hosting millions of refugees from Syria. Participants recognised the deepening vulnerability of Syrian refugees, Palestinian refugees from Syria and host communities, which should be addressed through sustained humanitarian and resilience support. 19. Participants committed to remaining fully engaged, in a spirit of partnership, in supporting neighbouring countries to address the challenges they face. Substantial progress has been made by governments, donors and the UN in implementing the commitments undertaken in London in 2016 and in Brussels in 2017, including through the EU Compacts with Jordan and Lebanon. However, more should be done to ensure the continued and effective protection of refugees against risks of forced evictions and returns and improvement of their legal residency status. 20. While the countries of the region continue to face enormous humanitarian challenges, the Conference agreed that increased focus is required to support reform and longer-term development in a sustainable manner. It remains critical to support health and education, economic development, job creation and integration into labour markets, for both host communities and refugees, especially vulnerable groups such as women and youth. The Conference underlined the essential need to reach all children and young people, who will one day have a key role in the recovery and rebuilding of the region, with quality education and skills training. It expressed support for targeted resilience programming and an increase in allocations to women and girls. Extremely vulnerable refugees and host communities will continue to require support through cash assistance and enhanced social protection mechanisms. Resettlement was recognised as an essential protection tool for refugees with heightened protection risks and its importance was highlighted, together with other legal pathways, in offering safe and dignified access to safety beyond the immediate region. 21. The Conference welcomed the Lebanese Government's Vision for Stabilisation, Growth and Employment including the Capital Investment Programme together with its commitment to establish a timetable for reforms that were presented in Paris on 6 April 2018, whose implementation and follow-up with the support of the international community is critical. The Conference also welcomed the Rome II ministerial meeting in support of Lebanon's armed and internal security forces that was held on 15 March 2018. 22. The Conference equally welcomed the fiscal and structural reforms that are being implemented by the Jordanian Government in a difficult economic environment, with a view to ensuring fiscal sustainability and improving the investment climate in line with the "Jordan 2025" vision document and with the Economic Growth Plan for 2018-22. The Conference also welcomed the UK's intention to host an international Conference with Jordan in London later this year to showcase Jordan's economic reform plans, its aspiration to build/enable a thriving private sector, and mobilise support from international investors and donors. 23. The Conference commended the Turkish Government for its generous and large-scale efforts in hosting millions of Syrian refugees and integrating them into national services, including health, education, employment and other municipal and social services. Joint frameworks have been established with the international community under programmes such as the EU Facility for Refugees in Turkey and the UN Regional Refugee and Resilience Plan 2017-2018. Addressing the protracted refugee situation will require continued co-operation along those lines. 24. Participants committed to supporting further investments to foster inclusive economic growth and social development in Lebanon and Jordan, including through concessional financing, blending of grants with loans and the use of the EU External Investment Plan in cooperation with the support of European Financial Institutions and the private sector. They commended the efforts made by host countries to open access to education, water and sanitation and health services and encouraged further progress. Investment in infrastructure and in human capital is necessary to improve the quality of services and will continue to be supported. Participants also noted the importance of vocational training for refugees and host communities, closely aligned with private sector labour needs. Protection measures, in particular the provision of legal residency, should be reinforced. 25. Inside Syria, support to inclusive and accountable service delivery and to livelihood opportunities for the affected populations, particularly women and youth, should continue while ensuring that it does not condone, or indirectly entrench, social and demographic engineering as a result of forced displacement and intentional creation of obstacles to return. Work will address needs related to safe and equal access to civil documentation, housing and property rights to ensure that the rights of Syrians are protected and that those displaced are provided the basic conditions to be able to return to their homes in a dignified, safe and voluntary way when conditions allow. It is also important to support Syrian civil society, social cohesion/dialogue and seek to promote accountability and transitional justice. Funding decisions shall be conflict-sensitive and shall in no way benefit or assist parties who have allegedly committed war crimes or crimes against humanity. The UN reiterated that its Parameters and Principles for UN assistance in Syria will guide UN assistance beyond emergency life-saving aid in Syria. Future steps 26. The EU and the UN committed to tracking the commitments made during the Conference and reporting regularly on their delivery, including through reviews at key international events during the year. 27. Donor countries present at the Conference reiterated that reconstruction and international support for its implementation will only be possible once a credible political solution, consistent with UNSCR 2254 and the Geneva Communiqué, is firmly underway. A successful reconstruction process also requires minimal conditions for stability and inclusiveness, a democratic and inclusive government, an agreed development strategy, reliable and legitimate interlocutors as well as guarantees in terms of funding accountability. None of these conditions are fulfilled in Syria. In the meantime, participants agreed to regularly review post-agreement plans, including those produced by the UN-led post-agreement planning process initiated by the 2016 London Conference on Syria. 28. Participants also called upon all parties to release all persons who are arbitrarily detained, in line with UNSC Resolutions 2254 (2015) and 2268 (2016). Access to all detention facilities should be granted to independent monitors and information provided on cases of forced disappearances. Ongoing work on the release of detainees and abductees by all parties is valuable and can help build confidence between them. Participants expressed support to the UN proposal for a Standing Secretariat under UN auspices, recently proposed to support the working group formed by the Astana guarantors. 29. Finally, participants recalled that transitional justice and accountability are required for sustainable peace and an inherent part in any meaningful process of reconciliation. War crimes and violations of international humanitarian law and human rights abuses need to be investigated. Any entities and individuals guilty of such violations, including the use of chemical weapons, must be held accountable. The co-chairs commended the role of the Commission of Inquiry and welcomed progress in the work of the International Independent and Impartial Mechanism (IIIM) and called for continuous efforts to ensure the necessary means for its functioning. They called for the situation in Syria to be referred to the ICC. Annex - Fundraising - Supporting the future of Syria and the region Annex - Situation inside Syria Annex - Jordan partnership paper Annex - Lebanon partnership paper Annex - Turkey partnership paper Press office - General Secretariat of the Council Rue de la Loi 175 - B-1048 BRUSSELS - Tel.: +32 (0)2 281 6319 press.office@consilium.europa.eu - www.consilium.europa.eu/press

Full list of authors: Janssen, Michael; Falcke, Heino; Kadler, Matthias; Ros, Eduardo; Wielgus, Maciek; Akiyama, Kazunori; Baloković, Mislav; Blackburn, Lindy; Bouman, Katherine L.; Chael, Andrew; Chan, Chi-kwan; Chatterjee, Koushik; Davelaar, Jordy; Edwards, Philip G.; Fromm, Christian M.; Gómez, José L.; Goddi, Ciriaco; Issaoun, Sara; Johnson, Michael D.; Kim, Junhan; Koay, Jun Yi; Krichbaum, Thomas P.; Liu, Jun; Liuzzo, Elisabetta; Markoff, Sera; Markowitz, Alex; Marrone, Daniel P.; Mizuno, Yosuke; Müller, Cornelia; Ni, Chunchong; Pesce, Dominic W.; Ramakrishnan, Venkatessh; Roelofs, Freek; Rygl, Kazi L. J.; van Bemmel, Ilse; Event Horizon Telescope Collaboration.--This Open Access article is licensed under a Creative Commons Attribution 4.0 International License, which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license, and indicate if changes were made. The images or other third party material in this article are included in the article's Creative Commons license, unless indicated otherwise in a credit line to the material. If material is not included in the article's Creative Commons license and your intended use is not permitted by statutory regulation or exceeds the permitted use, you will need to obtain permission directly from the copyright holder. ; Very-long-baseline interferometry (VLBI) observations of active galactic nuclei at millimetre wavelengths have the power to reveal the launching and initial collimation region of extragalactic radio jets, down to 10–100 gravitational radii (rg ≡ GM/c2) scales in nearby sources1. Centaurus A is the closest radio-loud source to Earth2. It bridges the gap in mass and accretion rate between the supermassive black holes (SMBHs) in Messier 87 and our Galactic Centre. A large southern declination of −43° has, however, prevented VLBI imaging of Centaurus A below a wavelength of 1 cm thus far. Here we show the millimetre VLBI image of the source, which we obtained with the Event Horizon Telescope at 228 GHz. Compared with previous observations3, we image the jet of Centaurus A at a tenfold higher frequency and sixteen times sharper resolution and thereby probe sub-lightday structures. We reveal a highly collimated, asymmetrically edge-brightened jet as well as the fainter counterjet. We find that the source structure of Centaurus A resembles the jet in Messier 87 on ~500 rg scales remarkably well. Furthermore, we identify the location of Centaurus A's SMBH with respect to its resolved jet core at a wavelength of 1.3 mm and conclude that the source's event horizon shadow4 should be visible at terahertz frequencies. This location further supports the universal scale invariance of black holes over a wide range of masses5,6. © 2021, The Author(s). ; A.C. is an Einstein Fellow of the NASA Hubble Fellowship Program. J.P is an EACOA fellow. Z.Y. is a UKRI Stephen Hawking Fellow. We thank the following organizations and programmes: the Academy of Finland (projects 274477, 284495, 312496, 315721); the Agencia Nacional de Investigacion y Desarrollo (ANID), Chile via NCN19_058 (TITANs) and Fondecyt 3190878; the Alexander von Humboldt Stiftung; an Alfred P. Sloan Research Fellowship; Allegro, the European ALMA Regional Centre node in the Netherlands, the NL astronomy research network NOVA and the astronomy institutes of the University of Amsterdam, Leiden University and Radboud University; the Black Hole Initiative at Harvard University, through a grant (60477) from the John Templeton Foundation; the China Scholarship Council; Consejo Nacional de Ciencia y Tecnologia (CONACYT, Mexico, projects U0004-246083, U0004-259839, F0003-272050, M0037-279006, F0003-281692, 104497, 275201, 263356, 57265507); the Delaney Family via the Delaney Family John A. Wheeler Chair at Perimeter Institute; Direccion General de Asuntos del Personal Academico-Universidad Nacional Autonoma de Mexico (DGAPA-UNAM, projects IN112417 and IN112820); the EACOA Fellowship of the East Asia Core Observatories Association; the European Research Council Synergy Grant "BlackHoleCam: Imaging the Event Horizon of Black Holes" (grant 610058); the Generalitat Valenciana postdoctoral grant APOSTD/2018/177 and GenT Program (project CIDEGENT/2018/021); MICINN Research Project PID2019-108995GB-C22; the Gordon and Betty Moore Foundation (grants GBMF-3561, GBMF-5278); the Istituto Nazionale di Fisica Nucleare (INFN) sezione di Napoli, iniziative specifiche TEONGRAV; the International Max Planck Research School for Astronomy and Astrophysics at the Universities of Bonn and Cologne; Joint Princeton/Flatiron and Joint Columbia/Flatiron Postdoctoral Fellowships, research at the Flatiron Institute is supported by the Simons Foundation; the Japanese Government (Monbukagakusho: MEXT) Scholarship; the Japan Society for the Promotion of Science (JSPS) Grant-in-Aid for JSPS Research Fellowship (JP17J08829); the Key Research Program of Frontier Sciences, Chinese Academy of Sciences (CAS, grants QYZDJ-SSW-SLH057, QYZDJSSW-SYS008, ZDBS-LY-SLH011). We further thank the Leverhulme Trust Early Career Research Fellowship; the Max-Planck-Gesellschaft (MPG); the Max Planck Partner Group of the MPG and the CAS; the MEXT/JSPS KAKENHI (grants 18KK0090, JP18K13594, JP18K03656, JP18H03721, 18K03709, 18H01245, JP19H01943, 25120007); the Malaysian Fundamental Research Grant Scheme (FRGS) FRGS/1/2019/STG02/UM/02/6; the MIT International Science and Technology Initiatives (MISTI) Funds; the Ministry of Science and Technology (MOST) of Taiwan (105-2112-M-001-025-MY3, 106-2112-M-001-011, 106-2119-M-001-027, 107-2119-M-001-017, 107-2119-M-001020, 107-2119-M-110-005, 108-2112-M-001-048, and 109-2124-M-001-005); the National Aeronautics and Space Administration (NASA, Fermi Guest Investigator grant 80NSSC20K1567, NASA Astrophysics Theory Program grant 80NSSC20K0527, NASA grant NNX17AL82G, and Hubble Fellowship grant HST-HF2-51431.001-A awarded by the Space Telescope Science Institute, which is operated by the Association of Universities for Research in Astronomy, Inc., for NASA, under contract NAS5-26555, and NASA NuSTAR award 80NSSC20K0645); the National Institute of Natural Sciences (NINS) of Japan; the National Key Research and Development Program of China (grant 2016YFA0400704, 2016YFA0400702); the National Science Foundation (NSF, grants AST-0096454, AST-0352953, AST-0521233, AST-0705062, AST-0905844, AST-0922984, AST-1126433, AST-1140030, DGE-1144085, AST-1207704, AST1207730, AST-1207752, MRI-1228509, OPP-1248097, AST-1310896, AST-1337663, AST-1440254, AST-1555365, AST-1615796, AST-1715061, AST-1716327, AST1716536, OISE-1743747, AST-1816420, AST-1903847, AST-1935980, AST-2034306); the Natural Science Foundation of China (grants 11573051, 11633006, 11650110427, 10625314, 11721303, 11725312, 11933007, 11991052, 11991053); a fellowship of China Postdoctoral Science Foundation (2020M671266); the Natural Sciences and Engineering Research Council of Canada (NSERC, including a Discovery Grant and the NSERC Alexander Graham Bell Canada Graduate Scholarships-Doctoral Program); the National Research Foundation of Korea (the Global PhD Fellowship Grant: grants 2014H1A2A1018695, NRF-2015H1A2A1033752, 2015-R1D1A1A01056807, the Korea Research Fellowship Program: NRF-2015H1D3A1066561, Basic Research Support Grant 2019R1F1A1059721); the Netherlands Organization for Scientific Research (NWO) VICI award (grant 639.043. 513) and Spinoza Prize SPI 78-409; the New Scientific Frontiers with Precision Radio Interferometry Fellowship awarded by the South African Radio Astronomy Observatory (SARAO), which is a facility of the National Research Foundation (NRF), an agency of the Department of Science and Innovation (DSI) of South Africa; the South African Research Chairs Initiative of the Department of Science and Innovation and National Research Foundation; the Onsala Space Observatory (OSO) national infrastructure, for the provisioning of its facilities/observational support (OSO receives funding through the Swedish Research Council under grant 2017-00648) the Perimeter Institute for Theoretical Physics (research at Perimeter Institute is supported by the Government of Canada through the Department of Innovation, Science and Economic Development and by the Province of Ontario through the Ministry of Research, Innovation and Science); the Spanish Ministerio de Economia y Competitividad (grants PGC2018-098915-B-C21, AYA2016-80889-P, PID2019-108995GB-C21); the State Agency for Research of the Spanish MCIU through the 'Center of Excellence Severo Ochoa' award for the Instituto de Astrofisica de Andalucia (SEV-2017-0709); the Toray Science Foundation; the Consejeria de Economia, Conocimiento, Empresas y Universidad of the Junta de Andalucia (grant P18-FR-1769), the Consejo Superior de Investigaciones Cientificas (grant 2019AEP112); the US Department of Energy (US DOE) through the Los Alamos National Laboratory (operated by Triad National Security, LLC, for the National Nuclear Security Administration of the US DOE (Contract 89233218CNA000001); the European Union's Horizon 2020 research and innovation programme under grant agreement No 730562 RadioNet; ALMA North America Development Fund; the Academia Sinica; Chandra TM6-17006X and DD7-18089X; the GenT Program (Generalitat Valenciana) Project CIDEGENT/2018/021. This work used the Extreme Science and Engineering Discovery Environment (XSEDE), supported by NSF grant ACI-1548562, and CyVerse, supported by NSF grants DBI-0735191, DBI-1265383, and DBI-1743442. XSEDE Stampede2 resource at TACC was allocated through TG-AST170024 and TG-AST080026N. XSEDE JetStream resource at PTI and TACC was allocated through AST170028. The simulations were performed in part on the SuperMUC cluster at the LRZ in Garching, on the LOEWE cluster in CSC in Frankfurt, and on the HazelHen cluster at the HLRS in Stuttgart. This research was enabled in part by support provided by Compute Ontario (http://computeontario.ca), Calcul Quebec (http://www.calculquebec.ca) and Compute Canada (http://www.computecanada.ca).We thank the staff at the participating observatories, correlation centres, and institutions for their enthusiastic support. This paper makes use of the following ALMA data: ADS/JAO. ALMA#2016.1.01198.V. ALMA is a partnership of the European Southern Observatory (ESO; Europe, representing its member states), NSF, and National Institutes of Natural Sciences of Japan, together with National Research Council (Canada), Ministry of Science and Technology (MOST; Taiwan), Academia Sinica Institute of Astronomy and Astrophysics (ASIAA; Taiwan), and Korea Astronomy and Space Science Institute (KASI; Republic of Korea), in cooperation with the Republic of Chile. The Joint ALMA Observatory is operated by ESO, Associated Universities, Inc. (AUI)/NRAO, and the National Astronomical Observatory of Japan (NAOJ). The NRAO is a facility of the NSF operated under cooperative agreement by AUI. APEX is a collaboration between the Max-Planck-Institut fur Radioastronomie (Germany), ESO, and the Onsala Space Observatory (Sweden). The SMA is a joint project between the SAO and ASIAA and is funded by the Smithsonian Institution and the Academia Sinica. The JCMT is operated by the East Asian Observatory on behalf of the NAOJ, ASIAA, and KASI, as well as the Ministry of Finance of China, Chinese Academy of Sciences, and the National Key R&D Program (No. 2017YFA0402700) of China. Additional funding support for the JCMT is provided by the Science and Technologies Facility Council (UK) and participating universities in the UK and Canada. The LMT is a project operated by the Instituto Nacional de Astrofisica, Optica, y Electronica (Mexico) and the University of Massachusetts at Amherst (USA), with financial support from the Consejo Nacional de Ciencia y Tecnologia and the National Science Foundation. The IRAM 30-m telescope on Pico Veleta, Spain is operated by IRAM and supported by CNRS (Centre National de la Recherche Scientifique, France), MPG (Max-Planck-Gesellschaft, Germany) and IGN (Instituto Geografico Nacional, Spain). The SMT is operated by the Arizona Radio Observatory, a part of the Steward Observatory of the University of Arizona, with financial support of operations from the State of Arizona and financial support for instrumentation development from the NSF. The SPT is supported by the National Science Foundation through grant PLR-1248097. Partial support is also provided by the NSF Physics Frontier Center grant PHY-1125897 to the Kavli Institute of Cosmological Physics at the University of Chicago, the Kavli Foundation and the Gordon and Betty Moore Foundation grant GBMF 947. The SPT hydrogen maser was provided on loan from the GLT, courtesy of ASIAA. The EHTC has received generous donations of FPGA chips from Xilinx Inc., under the Xilinx University Program. The EHTC has benefited from technology shared under open-source license by the Collaboration for Astronomy Signal Processing and Electronics Research (CASPER). The EHT project is grateful to T4Science and Microsemi for their assistance with Hydrogen Masers. This research has made use of NASA's Astrophysics Data System. We gratefully acknowledge the support provided by the extended staff of the ALMA, both from the inception of the ALMA Phasing Project through the observational campaigns of 2017 and 2018. The grants listed above collectively fund the Event Horizon Telescope project. ; Peer reviewed

All authors: Psaltis, Dimitrios; Medeiros, Lia; Christian, Pierre; Özel, Feryal; Akiyama, Kazunori; Alberdi, Antxon; Alef, Walter; Asada, Keiichi; Azulay, Rebecca; Ball, David; Baloković, Mislav; Barrett, John; Bintley, Dan; Blackburn, Lindy; Boland, Wilfred; Bower, Geoffrey C.; Bremer, Michael; Brinkerink, Christiaan D.; Brissenden, Roger; Britzen, Silke Broguiere, Dominique; Bronzwaer, Thomas; Byun, Do-Young; Carlstrom, John E.; Chael, Andrew; Chan, Chi-kwan; Chatterjee, Shami; Chatterjee, Koushik; Chen, Ming-Tang; Chen, Yongjun; Cho, Ilje; Conway, John E.; Cordes, James M.; Crew, Geoffrey B.; Cui, Yuzhu; Davelaar, Jordy; De Laurentis, Mariafelicia; Deane, Roger; Dempsey, Jessica; Desvignes, Gregory; Dexter, Jason; Eatough, Ralph P.; Falcke, Heino; Fish, Vincent L.; Fomalont, Ed; Fraga-Encinas, Raquel; Friberg, Per; Fromm, Christian M.; Gammie, Charles F.; García, Roberto; Gentaz, Olivier; Goddi, Ciriaco; Gómez, José L.; Gu, Minfeng; Gurwell, Mark; Hada, Kazuhiro; Hesper, Ronald; Ho, Luis C.; Ho, Paul; Honma, Mareki; Huang, Chih-Wei L.; Huang, Lei; Hughes, David H.; Inoue, Makoto; Issaoun, Sara; James, David J.; Jannuzi, Buell T.; Janssen, Michael; Jiang, Wu; Jimenez-Rosales, Alejandra; Johnson, Michael D.; Jorstad, Svetlana; Jung, Taehyun; Karami, Mansour; Karuppusamy, Ramesh; Kawashima, Tomohisa; Keating, Garrett K.; Kettenis, Mark; Kim, Jae-Young; Kim, Junhan; Kim, Jongsoo; Kino, Motoki; Koay, Jun Yi; Koch, Patrick M.; Koyama, Shoko; Kramer, Michael; Kramer, Carsten; Krichbaum, Thomas P.; Kuo, Cheng-Yu; Lauer, Tod R.; Lee, Sang-Sung; Li, Yan-Rong; Li, Zhiyuan; Lindqvist, Michael; Lico, Rocco; Liu, Jun; Liu, Kuo; Liuzzo, Elisabetta; Lo, Wen-Ping; Lobanov, Andrei P.; Lonsdale, Colin; Lu, Ru-Sen; Mao, Jirong; Markoff, Sera; Marrone, Daniel P.; Marscher, Alan P.; Martí-Vidal, Iván; Matsushita, Satoki; Mizuno, Yosuke; Mizuno, Izumi; Moran, James M.; Moriyama, Kotaro; Moscibrodzka, Monika; Müller, Cornelia; Musoke, Gibwa; Mus Mejías, Alejandro; Nagai, Hiroshi; Nagar, Neil M.; Narayan, Ramesh; Narayanan, Gopal; Natarajan, Iniyan; Neri, Roberto; Noutsos, Aristeidis; Okino, Hiroki; Olivares, Héctor; Oyama, Tomoaki; Palumbo, Daniel C. M.; Park, Jongho; Patel, Nimesh; Pen, Ue-Li; Piétu, Vincent; Plambeck, Richard; PopStefanija, Aleksandar; Prather, Ben; Preciado-López, Jorge A.; Ramakrishnan, Venkatessh; Rao, Ramprasad; Rawlings, Mark G.; Raymond, Alexander W.; Ripperda, Bart; Roelofs, Freek; Rogers, Alan; Ros, Eduardo; Rose, Mel; Roshanineshat, Arash; Rottmann, Helge; Roy, Alan L.; Ruszczyk, Chet; Ryan, Benjamin R.; Rygl, Kazi L. J.; Sánchez, Salvador; Sánchez-Arguelles, David; Sasada, Mahito; Savolainen, Tuomas; Schloerb, F. Peter; Schuster, Karl-Friedrich; Shao, Lijing; Shen, Zhiqiang; Small, Des; Sohn, Bong Won; SooHoo, Jason; Tazaki, Fumie; Tilanus, Remo P. J.; Titus, Michael; Torne, Pablo; Trent, Tyler; Traianou, Efthalia; Trippe, Sascha; van Bemmel, Ilse; van Langevelde, Huib Jan; van Rossum, Daniel R.; Wagner, Jan; Wardle, John; Ward-Thompson, Derek; Weintroub, Jonathan; Wex, Norbert; Wharton, Robert; Wielgus, Maciek; Wong, George N.; Wu, Qingwen; Yoon, Doosoo; Young, André; Young, Ken; Younsi, Ziri; Yuan, Feng; Yuan, Ye-Fei; Zhao, Shan-Shan; EHT Collaboration ; The 2017 Event Horizon Telescope (EHT) observations of the central source in M87 have led to the first measurement of the size of a black-hole shadow. This observation offers a new and clean gravitational test of the black-hole metric in the strong-field regime. We show analytically that spacetimes that deviate from the Kerr metric but satisfy weak-field tests can lead to large deviations in the predicted black-hole shadows that are inconsistent with even the current EHT measurements. We use numerical calculations of regular, parametric, non-Kerr metrics to identify the common characteristic among these different parametrizations that control the predicted shadow size. We show that the shadow-size measurements place significant constraints on deviation parameters that control the second post-Newtonian and higher orders of each metric and are, therefore, inaccessible to weak-field tests. The new constraints are complementary to those imposed by observations of gravitational waves from stellar-mass sources. © 2020 American Physical Society. ; The authors of the present paper thank the following organizations and programs: the Academy of Finland (Projects No. 274477, No. 284495, No. 312496); the Advanced European Network of E-infrastructures for Astronomy with the SKA (AENEAS) project, supported by the European Commission Framework Programme Horizon 2020 Research and Innovation action under Grant Agreement No. 731016; the Alexander von Humboldt Stiftung; the Black Hole Initiative at Harvard University, through a grant (No. 60477) from the John Templeton Foundation; the China Scholarship Council; Comision Nacional de Investigacion Cientifica y Tecnologica (CONICYT, Chile, via PIA ACT172033, Fondecyt Projects No. 1171506 and No. 3190878, BASAL AFB-170002, ALMA-conicyt 31140007); Consejo Nacional de Ciencia y Tecnologia (CONACYT, Mexico, Projects No. 104497, No. 275201, No. 279006, No. 281692); the Delaney Family via the Delaney Family John A. Wheeler Chair at Perimeter Institute; Direccion General de Asuntos del Personal Academico, Universidad Nacional Autonoma de Mexico (DGAPA-UNAM, project IN112417); the European Research Council Synergy Grant "BlackHoleCam: Imaging the Event Horizon of Black Holes" (Grant No. 610058); the Generalitat Valenciana postdoctoral grant APOSTD/2018/177 and GenT Program (project CIDEGENT/2018/021); the Gordon and Betty Moore Foundation (Grants No. GBMF-3561, No. GBMF-5278); the Istituto Nazionale di Fisica Nucleare (INFN) sezione di Napoli, iniziative specifiche TEONGRAV; the International Max Planck Research School for Astronomy and Astrophysics at the Universities of Bonn and Cologne; the Jansky Fellowship program of the National Radio Astronomy Observatory (NRAO); the Japanese Government (Monbukagakusho:MEXT) Scholarship; the Japan Society for the Promotion of Science (JSPS) Grant-in-Aid for JSPS Research Fellowship (JP17J08829); the Key Research Program of Frontier Sciences, Chinese Academy of Sciences (CAS, Grants No. QYZDJ-SSW-SLH057, No. QYZDJSSW-SYS008, No. ZDBS-LY-SLH011); the Leverhulme Trust Early Career Research Fellowship; the Max-Planck-Gesellschaft (MPG); the Max Planck Partner Group of the MPG and the CAS; the MEXT/JSPS KAKENHI (Grants No. 18KK0090, No. JP18K13594, No. JP18K03656, No. JP18H03721, No. 18K03709, No. 18H01245, No. 25120007); the MIT International Science and Technology Initiatives (MISTI) Funds; the Ministry of Science and Technology (MOST) of Taiwan (105-2112-M-001-025-MY3, 106-2112-M-001-011, 106-2119-M-001-027, 107-2119-M-001-017, 107-2119-M-001-020, and 107-2119-M-110-005); the National Aeronautics and Space Administration (NASA, Fermi Guest Investigator Grant No. 80NSSC17K0649 and Hubble Fellowship Grant No. HST-HF2-51431.001-A awarded by the Space Telescope Science Institute, which is operated by the Association of Universities for Research in Astronomy, Inc., for NASA, under Contract No. NAS5-26555); the National Institute of Natural Sciences (NINS) of Japan; the National Key Research and Development Program of China (Grants No. 2016YFA0400704, No. 2016YFA0400702); the National Science Foundation (NSF, Grants No. AST-0096454, No. AST-0352953, No. AST-0521233, No. AST-0705062, No. AST0905844, No. AST-0922984, No. AST-1126433, No. AST-1140030, No. DGE-1144085, No. AST-1207704, No. AST-1207730, No. AST-1207752, No. MRI-1228509, No. OPP-1248097, No. AST-1310896, No. AST-1312651, No. AST-1337663, No. AST-1440254, No. AST-1555365, No. AST-1715061, No. AST-1615796, No. AST-1716327, No. OISE-1743747, No. AST-1816420); the Natural Science Foundation of China (Grants No. 11573051, No. 11633006, No. 11650110427, No. 10625314, No. 11721303, No. 11725312, No. 11933007); the Natural Sciences and Engineering Research Council of Canada (NSERC, including a Discovery Grant and the NSERC Alexander Graham Bell Canada Graduate Scholarships-Doctoral Program); the National Youth Thousand Talents Program of China; the National Research Foundation of Korea (the Global PhD Fellowship Grant: Grants No. NRF-2015H1A2A1033752, No. 2015-R1D1A1A01056807, the Korea Research Fellowship Program: NRF-2015H1D3A1066561); the Netherlands Organization for Scientific Research (NWO) VICI award (Grant No. 639.043.513) and Spinoza Prize SPI 78-409; the New Scientific Frontiers with Precision Radio Interferometry Fellowship awarded by the South African Radio Astronomy Observatory (SARAO), which is a facility of the National Research Foundation (NRF), an agency of the Department of Science and Technology (DST) of South Africa; the Onsala Space Observatory (OSO) national infrastructure, for the provisioning of its facilities/observational support (OSO receives funding through the Swedish Research Council under Grant No. 2017-00648) the Perimeter Institute for Theoretical Physics (research at Perimeter Institute is supported by the Government of Canada through the Department of Innovation, Science and Economic Development and by the Province of Ontario through the Ministry of Research, Innovation and Science); the Russian Science Foundation (Grant No. 17-12-01029); the Spanish Ministerio de Economia y Competitividad (Grants No. AYA2015-63939-C2-1-P, No. AYA2016-80889-P, No. PID2019-108995GB-C21); the State Agency for Research of the Spanish MCIU through the "Center of Excellence Severo Ochoa" award for the Instituto de Astrofisica de Andalucia (SEV-2017-0709); the Toray Science Foundation; the Consejeria de Economia, Conocimiento, Empresas y Universidad of the Junta de Andalucia (Grant No. P18-FR-1769), the Consejo Superior de Investigaciones Cientificas (Grant No. 2019AEP112); the U.S. Department of Energy (DOE) through the Los Alamos National Laboratory [operated by Triad National Security, LLC, for the National Nuclear Security Administration of the U.S. DOE (Contract No. 89233218CNA000001)]; the Italian Ministero dell'Istruzione, dell'Universita e della Ricerca through the grant Progetti Premiali 2012-iALMA (CUP C52I13000140001); the European Union's Horizon 2020 research and innovation programme under Grant Agreement No. 730562 RadioNet; ALMA North America Development Fund; the Academia Sinica;Chandra TM6-17006X; the GenT Program (Generalitat Valenciana) Project CIDEGENT/2018/021. This work used the Extreme Science and Engineering Discovery Environment (XSEDE), supported by NSF Grant No. ACI-1548562, and CyVerse, supported by NSF Grants No. DBI-0735191, No. DBI-1265383, and No. DBI-1743442. We thank the staff at the participating observatories, correlation centers, and institutions for their enthusiastic support. ALMA is a partnership of the European Southern Observatory (ESO; Europe, representing its member states), NSF, and National Institutes of Natural Sciences of Japan, together with National Research Council (Canada), Ministry of Science and Technology (MOST; Taiwan), Academia Sinica Institute of Astronomy and Astrophysics (ASIAA; Taiwan), and Korea Astronomy and Space Science Institute (KASI; Republic of Korea), in cooperation with the Republic of Chile. The Joint ALMA Observatory is operated by ESO, Associated Universities, Inc. (AUI)/NRAO, and the National Astronomical Observatory of Japan (NAOJ). The NRAO is a facility of the NSF operated under cooperative agreement by AUI. APEX is a collaboration between the Max-Planck-Institut fur Radioastronomie (Germany), ESO, and the Onsala Space Observatory (Sweden). The SMA is a joint project between the SAO and ASIAA and is funded by the Smithsonian Institution and the Academia Sinica. The JCMT is operated by the East Asian Observatory on behalf of the NAOJ, ASIAA, and KASI, as well as the Ministry of Finance of China, Chinese Academy of Sciences, and the National Key R&D Program (No. 2017YFA0402700) of China. Additional funding support for the JCMT is provided by the Science and Technologies Facility Council (UK) and participating universities in the UK and Canada. The LMT is a project operated by the Instituto Nacional de Astrofisica, Optica, y Electronica (Mexico) and the University of Massachusetts at Amherst (USA). The IRAM 30-m telescope on Pico Veleta, Spain, is operated by IRAM and supported by CNRS (Centre National de la Recherche Scientifique, France), MPG (Max-PlanckGesellschaft, Germany) and IGN (Instituto Geografico Nacional, Spain). The SMT is operated by the Arizona Radio Observatory, a part of the Steward Observatory of the University of Arizona, with financial support of operations from the State of Arizona and financial support for instrumentation development from the NSF. The SPT is supported by the National Science Foundation through Grant No. PLR-1248097. Partial support is also provided by the NSF Physics Frontier Center Grant No. PHY1125897 to the Kavli Institute of Cosmological Physics at the University of Chicago, the Kavli Foundation and the Gordon and Betty Moore Foundation Grant No. GBMF 947. The SPT hydrogen maser was provided on loan from the GLT, courtesy of ASIAA. The EHTC has received generous donations of FPGA chips from Xilinx Inc., under the Xilinx University Program. The EHTC has benefited from technology shared under open-source license by the Collaboration for Astronomy Signal Processing and Electronics Research (CASPER). The EHT project is grateful to T4Science and Microsemi for their assistance with hydrogen masers. This research has made use of NASA's Astrophysics Data System. We gratefully acknowledge the support provided by the extended staff of the ALMA, both from the inception of the ALMA Phasing Project through the observational campaigns of 2017 and 2018. We would like to thank A. Deller and W. Brisken for EHT-specific support with the use of DiFX. We acknowledge the significance that Maunakea, where the SMA and JCMT EHT stations are located, has for the indigenous Hawaiian people.

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

Máster Universitario en Ingeniería Industrial ; El sector de la automoción engloba un mercado muy exigente, donde los clientes poseen expectativas de calidad muy altas y donde las empresas proveedoras de vehículos están sometidas a grandes presiones y regulaciones. En los años ochenta, las empresas conocidas como "The Big Three", Ford, Chrysler y General Motors (en aquel momento entre las tres se repartían la gran mayoría de la cuota del mercado de la automoción), unieron sus fuerzas en busca de un objetivo común, y nominaron a una comisión de expertos para hacer frente a la amenaza que suponía la creciente expansión de la industria automovilística japonesa. Además, estas tres empresas crearon el AIAG ('Automotive Industry Action Group'), una asociación sin ánimo de lucro que se compone de un diverso grupo de profesionales y actores interesados de este sector, que incluye, por ejemplo, proveedores de todos los tamaños de piezas y material, fabricantes, proveedores de servicios, e incluso el mismo gobierno, además de las propias empresas automovilísticas. Esta asociación vela por la existencia de un trabajo colaborativo entre todos los miembros, buscando sinergias y apoyos mutuos para que todas las partes salgan beneficiadas. En el contexto actual, las empresas proveedoras del sector de la automoción deben cumplir con los estándares definidos por el AIAG con relación al APQP. El APQP ('Advanced Product Quality Planning'), es, como su propio nombre indica, una planificación avanzada de la calidad del producto. Se trata de un proceso que sigue una metodología totalmente estructurada, orientada hacia el cumplimiento de los requisitos del cliente sobre el producto final, involucrando para ello en el proceso a proveedores y al cliente final. La estructura del proceso se basa en cinco grandes etapas, que incluyen entradas y salidas en cada una de ellas. Las salidas se generan a partir de una combinación de las entradas, y en ocasiones directamente a partir de otras salidas. La clave reside en que se trata de un ciclo sin fin de mejora continua, donde se busca en todo momento mantener la calidad del producto fabricado por encima de unos mínimos, que corresponden siempre a los requisitos especificados por el cliente. Al ser un ciclo, las salidas de una etapa, son las entradas de la siguiente, y cuando se llega a la última etapa se vuelve a comenzar (de ahí el término de mejora continua). De esta manera, se consigue establecer un proceso estándar y reproducible, mediante el cual se asegura cierto rigor en cuanto a la calidad del producto, que es aplicable a cualquier proceso de producción de cualquier producto (en este caso vehículos), donde lo único que cambia de uno a otro es la particularización de las entradas para cada caso en concreto, siendo los factores los mismos. El APQP se basa en el 'ciclo de Deming', también conocido como 'círculo PDCA' (de sus siglas en inglés, 'plan, do, check, act'). O lo que es lo mismo, "planear, hacer, verificar y actuar". En el caso del APQP, este ciclo se divide en cinco etapas, ya que la fase de "do" se parte en dos. Las etapas son las siguientes: 1) Planificación y definición del programa: se produce la traducción de las necesidades y expectativas del cliente en especificaciones y objetivos de calidad del producto. 2) Diseño y Desarrollo del Producto: se produce una revisión crítica de los requisitos de diseño y de la información técnica del producto. Tiene lugar el desarrollo y verificación del diseño, evaluando los problemas potenciales de éste en relación a la posterior fabricación y su factibilidad. 3) Diseño y Desarrollo del Proceso: se asegura que el proceso será efectivo de cara a cumplir con las necesidades y expectativas del cliente. 4) Validación del Producto y del Proceso: el proceso de fabricación es validado mediante la evaluación de una tirada de producción piloto de prueba. 5) Retroalimentación, Evaluación y Acciones Correctivas: etapa final, en la cual se recoge todo lo analizado y aprendido en las etapas anteriores, y se hace uso de ese conocimiento adquirido para corregir las partes que han dado un resultado negativo y han hecho que el rendimiento del producto no sea el óptimo y el requerido, así como para añadir los detalles y partes que faltan para conseguir un mejor resultado final. Es la etapa más importante y en la que reside el sentido del APQP. El problema es que la implementación y aplicación del APQP es una tarea ardua y muy complejo, que conlleva numerosos retos que deben ser superados y donde las herramientas tradicionales no sirven, ya que su uso para la gestión del APQP provocaría retrasos y bloqueos en el proceso de producción y en el suministro. Sin el uso de una herramienta tradicional que dé soporte al APQP, las empresas proveedoras son incapaces de hacer un buen seguimiento del proceso para así reutilizar y aprovechar datos del producto en el paso de un programa al siguiente. La consecuencia es que los beneficios del APQP se ven reducidos o incluso eliminados. Es en este contexto precisamente donde nace la aplicabilidad, utilidad y practicidad del sistema PLM. PLM ('Product Lifecycle Management') es un enfoque estratégico de negocio para la gestión eficaz y el uso del capital intelectual corporativo (CIC). El CIC es la suma de todo el conocimiento que una organización acumula a lo largo de sus actividades para alcanzar sus objetivos. Esto incluye: la definición del producto, el historial del producto y la experiencia adquirida por la organización respecto al producto. el PLM es una solución informática a nivel empresarial que busca implementar una estrategia de gestión de toda la información que se genera a lo largo de la vida de un producto, también denominada CIC. No obstante, es importante destacar que, en esencia, PLM no es un sistema informático o una tecnología, sino más bien la estrategia que hay detrás, que se apoya en esa tecnología para poder ser aplicada. De manera muy sintetizada, se puede decir que existen dos funciones que son implícitas al PLM: 1) Gestión eficaz del CIC: Garantizar la precisión, integridad y seguridad de toda la información. 2) Uso eficaz del CIC: Hacer que la información esté disponible de forma inmediata en el lugar y formato adecuados, para los usuarios adecuados (ya sean personas o programas), y para las tareas adecuadas. Un sistema PLM se basa en un flujo de información global y común a todos los actores que intervienen en el proceso, de forma que todos puedan interactuar entre ellos en tiempo real y de manera segura y práctica. El pilar de la estructura que hace esto posible es una base de datos en la que cada persona que interviene en el desarrollo del producto puede volcar la información que considere que debe quedar registrada para que otros puedan hacer uso de ella. Esta idea es una de las bases de todo sistema PLM: la reutilización del conocimiento. En esencia, lo que se está consiguiendo a través del uso de un sistema PLM es optimizar el proceso. Esta es la meta que se persigue en todo momento y el objetivo final que subyace en cada acción de PLM: que con menos esfuerzo y menos tiempo invertido se alcancen mejores resultados. En este documento se ha estudiado la aplicabilidad y utilidad de emplear un sistema PLM para la gestión del proceso APQP. Estos son los beneficios principales que se han observado:  Se proporciona un excelente cimiento para cualquier empresa automovilística a través de flujos de trabajo integrados, una base de datos común, accesible y de gran capacidad, la gestión eficaz de proyectos, la creación de informes y de la capacidad de integración con otras herramientas.  Es una solución "todo en uno", que sustituye la necesidad de la coexistencia de varias herramientas.  Se llega a mejores tomas de decisión, al tener visibilidad de las tareas en proceso y de los ítems asociados, por ejemplo, el conocimiento de los múltiples proyectos donde es empleada una misma pieza.  Se puede gestionar el desarrollo de productos complejos para vehículos y de todos los requisitos de documentación asociados a ellos.  Reducir los costes de los cambios de diseño, gracias a detectar antes los cambios necesarios e implementarlos con un efecto más positivo y generando menos coste. También poder comunicar esos cambios a los distintos departamentos y equipos, mejorando así la calidad del producto y, consecuentemente, la satisfacción del cliente.  Aumentar o posibilitar la reutilización del conocimiento a través del acceso rápido y sencillo a proyectos previos APQP.  Se consigue la introducción de nuevos productos en el mercado en el tiempo programado y respetando el presupuesto disponible. Por tanto, se puede concluir que una solución PLM que dé apoyo al proceso APQP y a todos sus requisitos, es una poderosa herramienta de negocio que conlleva numerosos e importantes beneficios, los cuales ya han sido probados en el sector de la automoción. Sin embargo, se debe puntualizar que el PLM no debería de ser el fin en sí. El uso de un sistema PLM suele actuar de catalizador para un cambio en el negocio de manera conceptual y profunda. Para poder aprovechar todo el potencial del PLM y su máximo beneficio, deben revisarse todos los procesos y estructuras de la organización, y aplicar cambios que impulsen la tecnología PLM allí donde se necesiten. Esto hará que se optimicen a nivel global los procesos internos del negocio, así como la forma en la que las empresas automovilísticas se relacionan con sus socios, proveedores y clientes. En el mundo actual y el sector de la automoción, donde el entorno empresarial es cada vez más global, exigente y hostil, la tecnología PLM es el vehículo necesario para crear y mantener un negocio innovador que pueda competir eficazmente en todos sus mercados. ; The automotive industry involves a very demanding market, where the clients possess very high expectations regarding quality and where the supplying companies of vehicles are under big pressures and have to follow strict regulations. During the 1980s, the companies known as "The Big Three", Ford, Chrysler and General Motors (at that moment they shared between them most part of the automotive market share), joined their strengths in the search for a common target, and they nominated an expert committee to face the threat that the increasing expansion of the Japanese industry represented. Moreover, there three companies created the AIAG ('Automotive Industry Action Group'), a nonprofit association made up of a diverse group of professionals and stakeholders of this sector, which includes, for example, suppliers of materials and parts of all sizes, manufacturers, service providers, and sometimes, even the government itself, as well as the automotive companies. This association supports the existence of a collaborative environment within all members, searching for synergies and mutual support so that every party can benefit from this alliance. In the actual context, the supplying companies of the automotive sector must comply with the standards defined by the AIAG with respect to APQP. APQP is, as its names states for itself, a way of anticipating a plan for the product's quality. It consists of a process which follows a highly structured methodology, focused on the compliance of the client's requirements over the final product, involving the suppliers and the final client in this process. The structure of the process is based on five big phases, which include inputs and outputs in each one of them. The outputs are generated by a combination of the inputs, and occasionally directly from other outputs. The key resides on the fact that it is never-ending cycle of continuous improvement, where the target is always to maintain the product's quality over certain minimum level, which always corresponds to the requirements specified by the client. As it is a cycle, the outputs of a phase are the inputs of the next one, and once you fulfill the last phase, you start over again from the beginning (that is why it is said to be a continuous improvement). This way, standard and repeatable procedure is successfully established, through which certain level of rigor is assured in terms of the product's quality, which is applicable to any kind of production process of any kind of product (vehicles in this case), where the only thing that changes from one to another is the group of inputs for that case in particular (the factors remain constant). APQP is based on the Deming cycle, also known as the PDCA circle (Plan, Do, Check, Act). In the case of APQP, this cycle is divided into five phases, since the second phase ("do") is split into two. These are the APQP phases: 1) Program planning and definition: translation of the client's expectations and needs into the product's specifications and objectives. 2) Product design and development: there is a critical revision of the designing requirements and the technical information of the product. The design's verification takes place, evaluating its potential issues towards the future manufacturing and its viability. 3) Process design and development: it is assured that the process will be effective regarding the compliance of the client's needs. 4) Product and process validation: the manufacturing process is validated through the evaluation of a test production run. 5) Feedback, evaluation and corrective action: final phase in which everything that has been analyzed and learnt from the previous phases, and that acquired knowledge is used in order to correct the parts which have performed negatively and which have avoided the performance form being the optimal and expected, as well as to add the details which are missing, so as to achieve a better result. This is the most important phase and on which the purpose of APQP lies. The problem is that APQP's implementation and application are very arduous and complex tasks, which involves multiple challenges which must be overcome and where traditional tools are not enough, since their use for APQP would cause serious delays and even blockades in the production and supplying process. Without the use of a tool which supports APQP, the supplying companies are incapable of satisfactorily monitoring the process, in order to reuse the product's information from one program to the next. The consequence is that the benefits of APQP are seriously reduced or even eliminated. It is in this context precisely in which the PLM system becomes applicable, practical and very useful. PLM ('Product Lifecycle Management') is a strategic approach of the business for the effective management and use of the corporative intellectual capital (CIC). The CIC is the sum of all the knowledge that an organization accumulates throughout its activities in order to reach its targets. This includes: the product's definition, the product's history and best practices. PLM is a technological solution at a business level that tries to implement a management strategy for all the information which is generated throughout the whole product's lifecycle, also called CIC. However, it is important to point out that, essentially, PLM is not a computing system or a technological tool, but the strategy which lies beyond, which finds in that technology the path in order to be applied. In a very summarized way, it can be said that two main functions are implicit to PLM:1) Effective management of CIC: guaranteeing the precision, integrity and safeness of all the information. 2) Effective use of CIC: making the information be readily available, at the right place and format, for the right users, and for the right tasks. A PLM system is based on a global information flow, common to all actors who take part in the process, so that all of them can interact among themselves in real time and in a practical and safe manner. The structure's pillar which makes this possible is a data base into which each person who intervenes in the product's development can enter the information which they consider should be registered so that other can make use of it. This idea is one of the basis of every PLM system: the recycling of knowledge. Essentially, what is being achieved through the use of a PLM system is the optimization the process. This is the goal that is pursued at all time and the final target which lies under every action of PLM: achieving better results with less effort and less time waste. In this document, the applicability and usefulness of implementing a PLM system for the management of the APQP process have been studied. These are the main benefits which have been observed:  An excellent basis is provided towards any automotive company throughout the use of integrated workflows, a common data base, accessible and of great capacity, the effective management of projects, reports creation and the capacity of integration with other tools.  It is an "all in one" solution, which substitutes the need for the coexistence of several tools.  There is better decision making, having better visibility of the tasks in process and the associated items, for instance, the knowledge of the multiple projects in which a same component is being used.  It is possible to manage the development of complex products for vehicles and all of its associated documentation requirements.  Minimizing the costs caused by changes in the design, by detecting earlier the necessary changes and implementing them with a more positive effect. Also being able to communicate those changes to the different departments and teams, improving thus the product's quality and, consequently, the client's satisfaction.  Increasing or making it possible to reuse the knowledge through quick and simple access to previous APQP projects.  The introduction of new products into the market respecting the planned schedule and the available budget. Henceforth, it can be concluded that a PLM solution which supports the APQP process and all its requirements, is a powerful business tool which involves multiple and significant benefits, which have already been proved in the automotive industry. However, it must be remarked that PLM should not be the end itself. The use of a PLM system usually acts as a catalyzer for a change in the business in a conceptual and transcendent way. To be able to make the best use of PLM's potential and its maximum benefit, all of the processes and the organization's structures must be revised, so that the necessary changes to boost PLM technology can be applied. This will optimize the internal business processes, as well as the way in which the automotive companies interact with their partners, their suppliers and their clients. Nowadays, in the automotive industry, where the business environment is each time becoming more globalized, demanding and hostile, PLM technology is the necessary tool in order to create and maintain an innovative business which will be able to compete effectively in all its markets.

In the 15-years I have served in the United States Army, the focal point of my tactical and academic study has been almost entirely centered on the Middle East and its unique cultural complexities. As an Infantryman, I was embroiled in the early efforts to prevent a Sunni-Shia civil war in post-invasion Iraq, while also hunting down al-Qaeda operatives under the leadership of Abu Musab al-Zarqawi. A year later, during General Patraeus's troop surge, I was in the urban sprawl of Northwest Baghdad fighting not only a Sunni insurgency, but also the Iranian-backed Jaysh al-Mahdi, comprised of local Shia militia groups. In 2010, I led a battalion reconnaissance team in the Arghandab River Valley of Afghanistan against the Taliban near the very birthplace of their Salafi-jihadist movement. In subsequent years, following my graduation from the Special Forces Qualification Course, I served in the 5th Special Forces Group (SFG) on a variety of missions in support of Operation Inherent Resolve in Turkey and Syria. As a fluent Arabic speaker, I was heavily involved in early efforts to train and equip the Free Syrian Army for its fight against the Islamic State. Following this deployment, I served as a liaison officer to the United States Embassy and Turkish General Staff in Ankara, having daily interaction with foreign dignitaries, defense attachés, and military officials in strategic level planning and coordination efforts. I culminated my time with 5th SFG as the assistant operations sergeant of a detachment fighting the Islamic State in Syria. My understanding of the culture of jihad, the various jihadist groups operating throughout the Central Command (CENTCOM) area of responsibility, and the intricacy of Middle Eastern problem sets as a whole, has come from years of dedicated cultural analysis, in-depth study of Sunni and Shia Islam, and field experience from the strategic to the tactical level. It is because of this experience that I am compelled to discuss the culture of jihad in the 21st Century. ; Winner of the 2020 Friends of the Kreitzberg Library Award for Outstanding Research in the College of Graduate and Continuing Studies Degree Completion category. ; 1 The Culture of Jihad in the 21st Century Michael J. Bearden Norwich University SOCI401: Cultural and Anthropology Studies Dr. Timothy Maynard April 30, 2020 2 The Culture of Jihad in the 21st Century In the 15-years I have served in the United States Army, the focal point of my tactical and academic study has been almost entirely centered on the Middle East and its unique cultural complexities. As an Infantryman, I was embroiled in the early efforts to prevent a Sunni-Shia civil war in post-invasion Iraq, while also hunting down al-Qaeda operatives under the leadership of Abu Musab al-Zarqawi. A year later, during General Patraeus's troop surge, I was in the urban sprawl of Northwest Baghdad fighting not only a Sunni insurgency, but also the Iranian-backed Jaysh al-Mahdi, comprised of local Shia militia groups. In 2010, I led a battalion reconnaissance team in the Arghandab River Valley of Afghanistan against the Taliban near the very birthplace of their Salafi-jihadist movement. In subsequent years, following my graduation from the Special Forces Qualification Course, I served in the 5th Special Forces Group (SFG) on a variety of missions in support of Operation Inherent Resolve in Turkey and Syria. As a fluent Arabic speaker, I was heavily involved in early efforts to train and equip the Free Syrian Army for its fight against the Islamic State. Following this deployment, I served as a liaison officer to the United States Embassy and Turkish General Staff in Ankara, having daily interaction with foreign dignitaries, defense attachés, and military officials in strategic level planning and coordination efforts. I culminated my time with 5th SFG as the assistant operations sergeant of a detachment fighting the Islamic State in Syria. My understanding of the culture of jihad, the various jihadist groups operating throughout the Central Command (CENTCOM) area of responsibility, and the intricacy of Middle Eastern problem sets as a whole, has come from years of dedicated cultural analysis, in-depth study of Sunni and Shia Islam, and field experience from the strategic to the tactical level. It is because of this experience that I am compelled to discuss the culture of jihad in the 21st Century. 3 Since its beginning in circa 610 CE, when the prophet Muhammad ibn Abdullah was visited by the angel Gabriel in a cave near Mecca, Islam has shaken the foundations of the Middle East and remained in a state of near-perpetual conflict with the Western world. Islam is an Arabic term most closely relating to the English words submission or surrender. Mujahedeen, or holy warriors, spread this new religion by the sword throughout Asia, forcing the "submission" of thousands, and have hardly been at peace with their neighbors since. Centuries later, in the two decades following the attacks on the World Trade Center and Pentagon in the United States, radical Islam's stance against the West has altered the diplomatic landscape between the world's great powers, fundamentally changed the United States' national strategic direction, and caused youth from all walks of life to sacrifice the best years of their lives in holy war to protect the supra-national community of Islam. From the invasion of Afghanistan to the subsequent invasions of Iraq and Syria to the ongoing peace talks with the Taliban, diplomatic and military efforts to eradicate jihadists from the Middle East have to-date been nearly ineffectual. Not only have these efforts failed to contain or defeat jihad, but at times have served to strengthen Islamic extremists' resolve in their call to arms against the West. Because jihad is such a fundamental part of the Islamic faith, it can never be "defeated" in the sense of traditional military eradication of an enemy force, but it can be confronted, contained, or refocused, as this paper will address. I argue that enabling local solutions and promoting education, alongside tailored surgical strike and security cooperation operations where necessary, are the keys to confronting, containing, and countering jihad. 4 Background Defining Jihad and Salafism Jihad is a transliterated form of the Arabic word meaning to struggle or to strive. In the traditional teachings of the Islamic faith, jihad is broken into two distinct categories: Greater jihad and lesser jihad. Greater jihad includes the personal struggle against selfish desires, emphasizing discipline and morality, as well as the struggle against Satan and the forces of evil. It includes jihad of the heart, jihad of the mind, and jihad of the tongue, involving praise for those who follow the will of Allah and correction for those who have gone astray (Gorka, 2016). The second category, lesser jihad, is viewed as the struggle against the enemies of Islam and the defense of its people. Lesser jihad is commonly referred to as Jihad of the Sword. Gorka (p. 60) reveals that, over time, this category of jihad has been used as justification for at least seven different subsets of holy war: 1. Using holy war to build an empire 2. Going after apostate regimes or individuals 3. Revolting against non-pious Muslim leaders 4. Fighting against the forces of imperialism in Muslim lands 5. Countering the West's pagan influence 6. Guerrilla warfare against a foreign invader 7. Using jihad as justification for terrorist attacks against civilian targets In a broad sense, lesser jihad can be viewed as offensive or defensive martial action. On the offensive side, jihadists use religion to justify building an empire, such as the Islamic State, attack apostate regimes, like those of the Taliban against Afghan government forces, and use terrorism against civilians, like the attacks on the World Trade Center. This offensive action 5 often takes jihadists beyond the borders of the ummah, or the people of Islam, striking fear into hearts of unbelievers around the globe. The defensive variety, especially in recent history, has most often correlated directly with the use of guerrilla warfare against foreign invaders, such as al-Qaeda's attacks on the international military coalitions that invaded Afghanistan and Iraq. This radical view of Islam is mostly practiced by those who follow the way of the Salafi, or the pious predecessors from the time of Muhammad, who experienced Islam in its purest form. It is believed that the first three generations who practiced the teachings of the prophet Muhammad are the ones who all Muslims thereafter should try to emulate. Themes of Salafism focus on complete adherence to sharia law, the fight against apostate Muslim regimes, and the spread and protection of Islam and its followers. At its core, Salafism is a very traditionalist view of Islam and has been practiced by multiple 21st Century terrorist organizations. The terms jihad and Salafi have shared such a close relationship in the last few decades that they have become nearly synonymous, at times described as Salafi-Jihadism or Jihadi-Salafism (Gorka, 2016; Nilsson, 2019) What Cultural Influences Lead One to the Path of Jihad? Before the attacks on 9/11, the largest call to jihad answered by the international Muslim community was in response to the Soviet invasion of Afghanistan in 1979. Stopping the spread of communism and defending the ummah against the atrocities of Russian ground forces was seen as a noble and just cause for young Muslim men, and not just among Muslims (Gorka, 2016; Nilsson, 2019). Many nations, including the United States, funded, equipped, and trained the Afghan mujahedeen (those who conduct jihad) for the fight against the Soviet empire. Jihad in the 21st Century has been viewed in a much different light, as it is most closely associated with acts of extreme violence against Western nations. While the piles of rubble that used to be the 6 World Trade Center smoldered, and a gaping hole scarred the wall of the Pentagon, people of the world were forced to ask themselves, "How could a person do this? Why would someone take their own lives and thousands of others in the name of Allah?" Religious Justification for Jihad. Though jihad has become almost entirely associated with Islamic holy war, the term itself is still simply the Arabic word for striving. Struggling against one's selfish desires, striving to maintain traditional values, and defending a community against a common enemy are not just Islamic concepts, they are universal to most tightly-knit cultures. Similarly, Christians and Jews are taught self-discipline, adherence to moral codes, and defending their belief against enemies of their faith. So, why has the Islamic flavor of this common cultural theme become so violent, causing deep unrest around the world in our modern era? Verses from the Qur'an can begin to unpack why horrific public executions, suicide bombings, and advocating for generalized violence against non-Muslims may be justifiable in jihadist culture. The Qur'an (2015) lays out the following decree in chapter 9, verse 29: Fight those from among the People of the Book who believe not in Allah, nor in the Last Day, nor hold as unlawful what Allah and His Messenger have declared to be unlawful, nor follow the true religion, until they pay the tax with their own hand and acknowledge their subjection (p. 208). My personal study of Islam and conversations with Muslims in the field revealed that this bit of prose has been used as motivation and justification for jihad by groups like al-Qaeda, the Taliban, the Islamic State, and Hay'at Tahrir al-Sham of our modern age. Some of the following themes are evident in the translation: 7 • Jews and Christians are recognized as People of the Book, but are required to accept the following—Allah as the one true god, sharia as the acceptable law, and Islam as the one true religion. • If Jews and Christians refuse to accept these statutes, they must pay a tax called the jizyah to show their subjugation. • If they refuse to do either of these, they are to be put to the sword (p. 208). Salafi-jihadist groups such as the Taliban and Islamic State have tried to revive the jizyah tax in areas under their control. Likewise, hundreds of Christians, Jews, and even Muslims who refuse to adhere to strict sharia law have been publicly executed. This vehement enforcement of arcane Islamic law is seen as a return to the purest form of Islam, as pious as the first few generations who followed the Prophet Muhammad. Another common religious cultural theme that ties these jihadist organizations together is a message of religious oppression. They preach to young Muslims that the Islamic world is under siege by the West and that their god, their value systems, and their way of life are being threatened by the evils of capitalism and democracy (Venhaus, 2010). In joining organizations like al-Qaeda or the Islamic State, young men from across the globe find a sense of purpose and direction in their cause to protect the ummah. This theme is manifested in the teachings of Anwar al-Awlaki, the spiritual leader of al-Qaeda and the father of home-grown terrorism in the United States. He calls on Muslims living among those in the West: How can your conscience allow you to live in peaceful coexistence with a nation that is responsible for the tyranny and crimes committed against your own brothers and sisters? How can you have your loyalty to a government that is leading the war against Islam and Muslims? Hence, my advice to you is this, you have two choices: either hijra [migration 8 to an Islamic land] or jihad. You either leave or you fight. You leave and live among Muslims or you stay behind and fight with your hand, your wealth, and your word. I specifically invite the youth to either fight in the West or join their brothers on the fronts of jihad: Afghanistan, Iraq, and Somalia (as cited in Gorka, 2016). This way of thinking is also captured in chapter 9, verse 5 of the Qur'an (2015): Kill the idolaters wherever you find them and take them prisoners, and beleaguer them, and lie in wait for them at every place of ambush. But if they repent and observe Prayer and pay the Zakat, then leave their way free (p. 204). When taken literally, as they are by followers of Salafi-jihad, scriptures such as these leave no choice. To these men who have committed themselves fully to the ways of the pious ones, they are compelled to become shahid, or martyrs in the protection of the ummah. The Qur'an promises paradise for those who do: Surely, Allah has purchased of the believers their persons and their property in return for the Garden they shall have; they fight in the cause of Allah, and they slay and are slain—a promise the He has made incumbent on Himself in the Torah, and the Gospel, and the Qur'an. And who is more faithful to his promise than Allah? Rejoice, then, in your bargain which you have made with Him; and that it is which is the supreme triumph (p. 222). The concept of becoming a martyr in the struggle for Islam is romanticized by jihadist groups, like al-Qaeda and the Islamic State, and even state governments in local programming. In Lebanon, Mothers of Martyrs are interviewed to share the stories of their sons' glorious end while fighting abroad against the infidels (Venhaus, 2010). The Qur'an itself calls this sacrifice the supreme triumph for a jihadist, striving for the glory of Allah. 9 Though enforcing the jizyah, publicly executing those who do not follow sharia law, and seeking opportunities to kill infidels through suicide attacks represent a very small, extremist cultural sect of Islam, each of these practices is still justifiable if one looks to the Qur'an. This could be viewed as no different than a rural Pentecostal church in the Deep South who maintains strict standards for how women must dress and act: it all comes down to interpretation and a community's willingness to subjugate themselves to these standards. Spiritual leaders of jihadist groups in the 21st Century have used the Qur'an as continued justification for a variety of cruel, inhumane, and brutal actions that served to shock the West. The holy book of Islam acts as the essential glue, binding together all facets of Arab and Islamic culture. Artistic Inspiration for Jihad. A far cry from the harsh proclamations of the Qur'an, Arabic poetry predates Islam by centuries and serves as a bedrock of Arabic culture across the Middle East. Early desert nomads composed poems mostly in mono-rhyme and in one of sixteen standard canonical measures, which made them easy to commit to memory (Creswell & Haykel, 2015). Naturally, this beautiful form of cultural expression has found a home in the modern jihadist movement, where it has become an inspiration for new recruits to join the cause and crucial in the sustainment of those already fighting infidels abroad. Creswell and Haykel assert that although analysts have generally ignored this facet of jihadist culture, it is woven deeply into the fabric of modern Islamic extremism. Osama bin Laden, most recognized as the former head of al-Qaeda, was also a highly-celebrated jihadist poet. Without question, his lyrical genius inspired young Arabs with stories of a return to the heroic and chivalrous past of Islam. One of his most famous works celebrates the martyrdom of the 9/11 hijackers. This is a theme among modern jihadist poetry, which preserves the tales of suicide bombers, the conquered apostate regimes of Iraq and Syria, and the glories of jihadist heroes (Creswell & Haykel). Likewise, in a 10 group of individuals who have each traveled far from home to defend Islam against the kuffar, these poems help to establish a sense of cultural identity, strengthening their wartime bond and solidifying their resolve. In seeing the videos of the Islamic State as they carved a path of destruction across large swathes of Iraq in early 2014, it may be difficult for one to believe that its members were motivated by the rhythmic lines of jihadist poetry. It is hard to accept that the same young fighter who is willing to behead an infidel for all the free world to see, could also be found passionately reciting lines celebrating the glorious return of an Islamic caliphate. During its rise, the Islamic State capitalized on the lyrical talent of a Damascus-born woman named Ahlam al-Nasr. In her first broadcast, called the Blaze of Truth, she sang each one of her 107 works a cappella, in accordance with the Islamic State's ban on musical instruments. The video was uploaded to Youtube, receiving thousands of views and further shares on multiple social media platforms (Creswell & Haykel, 2015). In the early days of the group's brutal campaign in Iraq, al-Nasr celebrated victory in Mosul as a new dawn for the country: "Ask Mosul, city of Islam, about the lions— how their fierce struggle brought liberation. The land of glory has shed its humiliation and defeat and put on the raiment of splendor" (as cited in Creswell & Haykel, 2015). Her choice of words helps one sense her deep passion for jihad, hidden within the lines. Mujahedeen are called lions and liberators. Mosul is called both a city of Islam and a land of 11 glory that, because of its liberation, has been released from the chains of shame and can now live in the splendor and pride of its former renown. Poetry has succored those serving in times of war for hundreds, even thousands of years. In the same manner, this key element of artistic cultural expression has helped bind together the modern jihadi movement, capturing the heroic deeds of martyrs who would otherwise remain nameless and unrecognized by the outside world. Serving in lands far away from home, young jihadists find inspiration, strength, and a renewed sense of identity in these haunting bits of rhyme. Social Pressure to Join Jihad. Abdullah Anas was an Algerian who served as one of the mujahedeen in Afghanistan in the 1980s and spent several years studying under Abdullah Azzam, the Palestinian "Father of Resistance to the Soviets" (Gall, 2020). Working to help Algerians achieve nonviolent change in their government, Anas, now in his 60s, has spent a life living and working among jihadists. To Anas, jihad is a fundamental principle of Muslim culture through which mujahedeen receive rewards in heaven: "I will never denounce jihad. As a Muslim, I know this to be a noble deed—where man can be the most beastly" (Gall). In a study of three Swedish jihadists, with experiences ranging from 1980s Afghanistan to the modern fight in Syria, Nilsson (2019) suggests that one of the fundamental social justifications for joining jihad is the sense that Islam and Muslims are collectively under attack. This, again, is a theme that applies to more than just the modern jihadist movement: Americans lined up in droves outside recruiting stations following the attacks on Pearl Harbor and decades later after September 11, 2001. Following the invasion of Afghanistan and Iraq, many Muslims from around the world began to see this not as just the West going after the 9/11 conspirators, but as a global attack on Islam. Each day, fresh news stories of coalition soldiers' crimes against 12 Muslim civilians and pictures of burning villages continued to motivate men to join the fight to protect the ummah from the foreign invaders. Nilsson contends that since most jihadists are very young, in their teens and early twenties, they are very susceptible to the influences of close friends and social groups. Safet, a young Muslim living in Sweden, was pressured by a friend to join the Islamic State in Syria, saying that he became convinced by his friend Ahmed that the group was fighting to protect Muslims (Nilsson). However, after realizing that the Islamic State was actually killing other Muslims in a practice called takfir, or excommunication, Safet became disillusioned and returned to Sweden (Nilsson). From the fight against the foreign invaders in the early 2000s in Afghanistan and Iraq, to the struggle for the establishment of an Islamic caliphate in 2015, it seems jihadists have most often been motivated by the need to protect the international Muslim community. Aside from the social responsibility of defending their faith and people, the need for adventure also seems to permeate the ideations of young men seeking to join a jihadist group. One of Nilsson's (2019) most interesting theories is that jihad is not the radicalization of Islam, but rather the Islamization of radicalism. Individuals who are already naturally predisposed to such adventurous or nihilistic behavior get caught up in the social dynamics of their time, ending up in a jihadist movement. Venhaus (2010) explains that in interviews with over 2,000 al-Qaeda prisoners from Iraq to Guantanamo Bay, he found that young Muslim men sought the cause of jihad for a number of normal social pressures felt by normal teens worldwide: "Revenge seekers need an outlet for their frustration, status seekers need recognition, identity seekers need a group to join, and thrill seekers need adventure" (Venhaus). The Effects of Social Media and Technology on Jihad. In the modern era, news is no longer bound by the time it takes for an article to be published, printed, and distributed across 13 great distance in a community. Social media platforms like Facebook, Youtube, Twitter, and Instagram have made sharing news instantaneous. Additionally, the advent of the smartphone, which acts simultaneously as a hand-held computer, high definition camera, and telephone with nearly world-wide coverage has forever changed the media landscape. In the era of modern jihad, one can post a single video that moves the minds of thousands in a matter of seconds. Following the 2003 invasion of Iraq to topple Saddam Hussein's regime, news stories of atrocity among the efforts of coalition troops over the next decade served to further the cause of local and foreign jihadists to protect the ummah from these invaders. Accidental bombing of civilians, mistreatment of the prisoners at Abu Ghraib, and a general ignorance toward Muslim culture were fueled by social media and smartphone technology. Venhaus (2010) claims that throughout this early phase of the war in Iraq, al-Qaeda very rarely had to actively recruit, their global brand was aggressively promoted through satellite television, internet chat rooms, and social media platforms; willing candidates sought them out. This use of media continued to be perfected by jihadist organizations like the Islamic State, who published a digital magazine called Dabiq, named for the ideological capital of the proposed caliphate, which rallied Muslims to jihad through stories of glory and heroism in the cause for Islam. The Islamic State also posted grisly execution videos, with stunning music and production value, including super high-definition shots of their brutality. Publications and videos such as these could be copied, saved, shared, and re-shared before any sort of government intervention could stop them. Creswell and Haykel (2015) reveal that jihadists were running a massive, secret network of social media websites and fake accounts that could be rapidly assembled and dissembled by hackers. The effects of social media and technology on modern jihadist culture are easy to understand, but challenging to measure in scope and reach. Just as easily as videos of Islamic 14 State propaganda or poetry can be shared, so too can stories of coalition force atrocities in Afghanistan and Iraq. This has put strategists in a unique position, where it is nearly impossible to control the narrative. Unfortunately, the story that breaks first is still the one that is liked and shared the most, even if the truth comes out after. Effects of Western Culture on Jihad. Rapid globalization, including the widespread diffusion of the internet and technology into the Middle East in the last two decades has continued to foment jihadist hatred for the West. Personal conversations with multiple Muslims in Iraq and Afghanistan revealed that the decadence, lavish richness, and sinful lifestyles portrayed by Western movies and media served to fuel the fires of disdain among the pious Salafi-jihadists. Additionally, Muslim men living in Western nations following the attacks on the World Trade Center were ostracized and feared by society, often leading them to an eventual radicalization process. Being denied a peaceful coexistence because of continued Western misperception, caused many young Muslims to become angry and seek community and brotherhood among other Muslims experiencing the same problems. Venhaus (2010) notes that out of the over 2,000 captured jihadists interviewed, more than 30 per cent of them sought al-Qaeda because they were angry. Under the tutelage of local al-Qaeda mentors, the frustrations of these young men were then turned upon their neighbors through careful instruction and manipulation. They were taught to see the West as the enemy of Islam, with hundreds of the ummah being harmed by their military coalitions in Afghanistan and Iraq each day. They were instructed in the ways of the pious ones who came before them, inspiring them to turn from the sinfulness of their Western neighbors and take pride in their newfound self-discipline and righteousness in the eyes of Allah. Eventually, many of these young men would travel to their 15 ancestral homelands to join the struggle, or conduct terrorist attacks on their own Western communities. Analysis A Unique Challenge Given the litany of reasons one might join jihad, the incredibly complex cultural and social environment, and the fluidity of the modern jihadist movement, how can the United States begin to contain this problem? The reasons one individual might join a jihadist cause are as various and sundry as why one might choose to join any movement or profession over another. As Nilsson (2019) and Venhaus (2010) have detailed, there appears to be no singular marker: one could be an extremely religious or a passive Muslim, rich or poor, single or married with a family, have a completely stable social life or be isolated with no friends. Jihadists can be from any country, any walk of life, and usually do not widely broadcast their intentions prior to taking part in acts of violence for the cause of Islam. It is because of the near-impossibility of clearly identifying a pattern of distinguishable cultural markers that make it such a challenge for the United States government and its allies to address the threat of jihad. Targeting an individual before they become a jihadist or before they commit a terrorist act has been one of the most formidable challenges of our time for military and law enforcement professionals alike. Usually, the much simpler job is finding a jihadist who has allowed their communications discipline to slip before an act, or catching them in a pitched battle on foreign soil. In order to protect citizens of the West and East alike against jihadists' aims, the United States Government must be prepared to confront, contain, and counter the jihadist narrative "left of bang," before an attack occurs. 16 The Global War on Terrorism: Taking the Fight to the Jihadists. In the months that followed September 11, 2001, President George W. Bush deployed Central Intelligence Agency (CIA) paramilitary officers and US Special Operations Forces (SOF) to find, fix, and finish pockets of al-Qaeda militants being harbored by the Taliban in Afghanistan. A fierce campaign of relentless aerial bombardment and mounted assaults by the forces of the Afghan Northern Alliance led to a swift and decisive defeat of al-Qaeda and the Taliban. With Kabul and Kandahar in allied hands, and an interim government established under the leadership of the Pashtun Hamid Karzai, the future of a free and prosperous Afghanistan seemed assured, but what came to be known as The Long War had only just begun. Trillions of dollars, thousands of lives, and 19 years later, the United States and its allies have been forced to the negotiating table with the Salafi-jihadist Taliban. Likewise, after Saddam Hussein's continued disregard for international law, threats against the United States, and open violence against his own people, the administration of President Bush decided again to pursue a military option. Much like Afghanistan, the coalition was led by CIA operatives and SOF operators, coordinating airstrikes on key positions in a tactical display of American firepower affectionately titled Shock and Awe. However, unlike Afghanistan, a massive conventional invasion followed the bombing campaign, bent on toppling the Baathist regime and finding Saddam's chemical weapons stockpiles. What followed was a series of policy failures, leading to a steady influx of jihadists partnering with local insurgents seeking to oust the foreign invaders and protect the ummah from the atrocities of the kuffar. In my professional opinion, Iraq is still recovering from the decade-long military occupation, cleaning up the destruction left by the Islamic State, and on the brink of civil war due to concerns about being an Iranian puppet state. 17 Ineffective Military Methods to Combat Jihad Operation Iraqi Freedom. During my first combat rotation as an Infantryman in the Triangle of Death in southern Iraq in 2005-2006, I experienced the initial rumblings of a civil war between the Sunni and Shia Muslims in Iraq, each wrestling for power in a post-Saddam world. I was also witness to the inundation of foreign jihadists, joining the ranks of al-Qaeda in Iraq under the leadership of Abu Musab al-Zarqawi, who at times headquartered in my area of operations. As I analyze our highly-kinetic and aggressive initial campaigns years later, I can see that the coalition's fight, first against Saddam, then against al-Qaeda, only bolstered jihadist motivation. In being a foreign invader, we inadvertently created a jihadist resistance movement, bent on the removal of their occupiers. Kilcullen (2010) explains this dilemma by explaining that focusing on the wrong metrics in a fight against insurgents can be deceptive: If you kill 20 insurgents, they may have 40 relatives who are now in a blood feud with your unit and are compelled to take revenge. Again in 2007-2008, I was deployed to Iraq as an Infantry squad leader to the sacred city of Khadimiyah in Northwest Baghadad. This was during the famous troop surge, meant to fix the ongoing problems with stability throughout the country. Being in the home of the beautiful Shrine of the Seventh Imam, it was a predominantly Shia area. Over the course of 15 months, my unit fought several engagements against Iranian-backed Shia militias and worked on project after project to strengthen local civil infrastructure, all while maintaining the utmost discretion against damaging homes or creating civilian casualties. Yet again, although we had conducted a nearly perfect counterinsurgency fight, it seemed that Kilcullen's insurgent math still applied: Fighting the jihadists only served to create more unrest within the population, no matter if we were restoring essential services and reducing damage to homes or not. 18 Operation Enduring Freedom. Nearly a decade after the fall of al-Qaeda and its Taliban hosts, I was deployed to the mountains of Afghanistan from 2010-2011. Stationed along the Arghandab River, just north of Kandahar, we were in the heart of the Pashtun Taliban. Again, the same story remained true: We fought the Taliban jihadists almost daily, but could not seem to win over the true key terrain in a counterinsurgency fight: The hearts and minds of the people. The Taliban would harass our unit's base of operations with a few pop shots as we called them, which would unleash a massive response in firepower and resources. Thousands of rounds of machine gun ammunition would be fired into the farm fields surrounding our Combat Out Post (COP), squads would be sent in pursuit of the attackers, and helicopters would spend hours scouring the terrain in an attempt to heap justice on the insurgents. This massive effort against so few served to erode the unit's motivation, exhaust our supplies, and alienate the civilian population whose homes and fields had been damaged in the process. Reflections on Personal Combat Experience. After years of combat experience and deeply studying Muslim culture, I can now see how the mistakes the coalitions made early-on in both operations only fueled the fires of insurgency, resistance to foreign occupiers, and generalized hatred for the West. Porch (2013) argues brilliantly that US counterinsurgency doctrine made the same mistake as its imperialistic predecessors of centuries before: Believing that military action was a proper vehicle for providing Middle Easterners with Western values, as well as a foundation for governance, social programs, and economic transformation in a region. This became evident in my own experience, realizing that no matter what sort of social, infrastructure, or economic programs ran alongside our military efforts, the people of both Afghanistan and Iraq felt the enormous social weight of being occupied by a foreign power, rendering these efforts nearly ineffectual. On the contrary, local and foreign jihadist movements 19 capitalized on each and every mistake of coalition forces, increasing their recruitment and resolve against the West. Though our military may have been winning every major battle against the jihadists, our policy makers and field commanders made the fundamental mistake of believing that these non-Western nations lived in some sort of time-warp, in which the adoption of Western democracy, rule of law, and capitalism would allow them to thrive as a nation (Porch). Effective Military Methods to Combat Jihad Surgical Strike and Precision Targeting. A unique feature of the Global War on Terrorism was the US military's continued perfection of covert strike operations with surgical precision deep into enemy safe havens. This was put on display in the rout of al-Qaeda by CIA and SOF in Afghanistan, in the kill/capture missions against the Baathists in the deck of cards in Iraq, and later in the killing of Osama bin Laden in Pakistan and Sheik Abu Bakr al-Baghdadi in Iraq. Having the ability to appear out of nowhere in the middle of the night, kill or capture an intended target with zero damage to infrastructure or civilian casualties, and leave within minutes of arrival struck fear into the hearts and minds of jihadists across the globe. The success and efficacy of this type of operation was acknowledged in the 2015 National Military Strategy, which stated: "The best way to counter VEOs [violent extremist organizations] is by way of.military strengths such as ISR, precision strike [emphasis added], training, and logistical support" (p.11). Likewise, President Obama's massive expansion of the use of drones, which could watch individuals for days and execute a precise strike that only touched the intended target, has continued to sow fear and deny jihadists' freedom of maneuver on a global scale. The US military and its allies have only continued to master these types of operations throughout the 20 fights in Afghanistan, Iraq, Syria, and other locations. The jihadists know this, and realize that one wrong move at any time could mean disaster. Security Cooperation. An additional theme that has spelled the end for jihadists throughout the globe has been the training, advising, and equipping of security forces and partners within Afghanistan, Iraq, Syria, and other nations. Enabling the host-nation military to handle jihadist movements on their own helps the United States military work itself out of a job. US Army Special Forces are uniquely suited to accomplish this mission: With specialized training, language capability, and cultural understanding, they are able to train foreign security forces through a variety of Principle Tasks. These tasks include Foreign Internal Defense, which focuses on a holistic approach to internal security and protection of citizens against lawlessness and insurgency, and Security Force Assistance, which can be focused internally or externally against threats to a nation's stability and security. The success of these mission sets was evident in 2014, during my own experience with the Afghan Commando Kandaks' continued fight against the Taliban and in closely following the Iraqi Counterterrorism Service's efforts against the Islamic State. Both of these forces, built from the ground-up by US Army Special Forces have continually fortified weak conventional military force operations against jihadist groups in their respective nations. Muslim Youth Efforts Against Jihad Globalization, though it has been proven to bolster the jihadists' narrative against the West, has also been beneficial to the movement against jihad itself. Because youth of the world have access to technology that allows them to see the atrocities and lies associated with global jihadist organizations, they are beginning to turn the tide. During the Islamic State's rise to power in Iraq and Syria, Muslim youth from across Europe travelled to join the jihadists in their 21 fight against the West. However, groups of Muslim youth also spoke up to counter this narrative. In 2015 the Muslim Youth League, an anti-Islamic State cultural movement, declared a holy war against all extremist organizations (Dearden, 2015). The group called on all Muslims to stand united against those who have hijacked Islam and misrepresented the faith. Through engagement work in schools and communities, as well as a robust online campaign, the Muslim Youth League is fighting back against jihadist propaganda that bids young Muslims join the Islamic State and other extremist groups (Dearden). Since the time of this publication, the Muslim Youth League has spread to several countries throughout the Middle East, Asia, and Europe, each with their own social media presence, outreach programs, community events, and websites. Local Government Efforts Against Jihad In the years following the Islamic State's spread across Iraq and Syria, the United Kingdom has developed a robust strategy to help at-risk Muslims avoid the radicalization process. The program itself is called Contest, and includes four distinct categories: Prevent, Prepare, Protect, and Pursue (British Broadcasting Corporation [BBC], 2017). Police departments and social organizations have built relationships with doctors, faith leaders, teachers and others, who are required to report suspicious persons to the proper authorities. In response to these reporting requirements and recommendations, over 7,500 reports were filed between 2015-2016, with one in 10 being actionable intelligence for government and police forces (BBC). In 2015 alone, over 150 people, including 50 children, were kept from traveling to conflict zones in Iraq and Syria (BBC). The strategy has of course drawn criticism, for fear that it will further alienate Muslims from their local communities, but it presents as an excellent plan of action for identifying individuals who are at risk beyond just using traditional signals intelligence and 22 surveillance techniques. It does more than just target the individual, it also seeks to reform them through education, outreach, and community programs. Counterarguments You Can Kill an Idea. I have heard the opinion throughout my time in the military that jihad and the idea of Islamic supremacy can be completely eradicated. The example most often given is that Nazism, including the idea that the Aryan race was superior to all others, was effectively destroyed by a global military campaign. This argument is weak. The Nazis represented a very small portion of German culture, including among those serving in the military, so it was relatively easy to contain once there was an overwhelming military victory by the Allies. However, although the German Army of the 1940s was defeated militarily, the idea of white supremacy lives on in small social groups throughout the world to this day. The Ongoing Taliban Peace Talks. I have colleagues throughout the military who are convinced that the current negotiations with the Taliban are a key indicator of success in our two decades at war against the Salafi-jihadist group. The issue with this is that temporary cease fires have already been violated several times, leading one to believe that the strategic level leadership's messages are simply not reaching their subordinates or that local factions are not adhering to the agreement. Trusting that radical Muslim extremists will not allow Afghanistan to become a future safe haven for other jihadists, as it has in the past, is simply unrealistic. Believing some sort of quasi peace deal is going to miraculously pacify an organization that hates everything the West stands for is misguided. My own experiences throughout the Middle East have proven that the spirit of jihad and hatred will live on in Afghanistan. The Islamic State is Nearly Defeated. Multiple global media outlets continue to run stories about the dismantling of the Islamic State, as though the battle is won. Though Sheik Abu 23 Bakr al-Baghdadi has been killed, and the proposed Islamic caliphate was never fully realized, it would be naïve to think that the Islamic State's jihad is over. The movement will metastasize and take on new forms in other parts of the globe: It is already happening. Jihadists are continually leaving the battlefields of Iraq and Syria, headed back to their former homes in mainland Europe. As these individuals reenter the diaspora, the concern is that they will radicalize other individuals and conduct terrorist attacks within the continent. Conclusion The reasons an individual seeks to join a jihadist movement are deeply rooted in personal social dynamics, the security situation of their country, and a multitude of other religious, cultural, and economic factors. I agree with Venhaus (2010) and Gorka (2016) who assert that there is no singular military operation or strategy that can bring about a decisive victory against something so intangible as why one might join the modern jihadist movement. Use of the US military as a vehicle for the establishment of Western democracy and nation-building efforts in tribal nations like Afghanistan and Iraq only served to invigorate the jihadists' call to arms. Jihad is not something that can be eradicated completely by military force. Jihad must be confronted, contained, and countered through a comprehensive approach that empowers state and non-state actors to develop local solutions and directs expeditious military applications only where completely necessary. Recommendations Promote and Protect the Muslim Youth Leagues In order to truly create a cultural paradigm shift in Muslim youth at risk of radicalization, groups like the Muslim Youth League (BBC, 2017) should be promoted by governments worldwide as a bastion of true and peaceful Islam. While they should no doubt be supported, 24 governments must also protect these organizations from becoming targets for violent acts of terrorism or influence operations by jihadists. Through a combination of deep cultural understanding and positive messaging, the Muslim Youth League has already shown its effectiveness in the United Kingdom and beyond. Because the youth of each nation understand the social pressures and cultural influences that may lead one to seek jihad, they can effectively develop tailored, local solutions to persuade at-risk individuals. The Muslim Youth Leagues are on the front lines of countering the jihadist worldview, taking a stand and declaring war on jihad and its misrepresentations of Islam. Enable Local Solutions for Local Problems This should be accomplished through unified government action that involves all the United States' instruments of national power including diplomacy, information sharing, military action where necessary, and economic stimulus as needed. The specific issue with efforts like these, is that they cannot be accomplished during what is perceived by locals as a military occupation. This was proven true in Afghanistan and later in Iraq. Despite massive efforts to rebuild infrastructure, aid in agricultural processes, build schools, and organize community projects, the United States and its allies were still viewed as pushing Western values and democracy on nations through military occupation. As much as possible, we must limit our military presence in areas that are ripe for developing a jihadist movement, or in ones that are recovering. I have seen firsthand that government efforts against jihadist organizations or at-risk communities have often been fragmented, poorly staffed, and uncoordinated. Venhaus (2010) suggests the creation of an agency that is staffed, trained, funded, enabled, and equipped for strategic communications, calling it the United States Strategic Communications Agency. An 25 agency like this could ensure that a comprehensive national communications strategy is developed and achieved, with a focus on enabling local community efforts to counter the jihadist narrative. By promoting social outreach, religious education, and community programs, this agency could bolster the efforts of community leaders and stifle jihadist aims in their areas. Support Religious Education and Reintegration Reintegration programs in Saudi Arabia, Indonesia, Singapore and elsewhere have successfully rehabilitated former jihadists through religious education (Venhaus, 2010). Countering the apocalyptic world view of jihadist groups like al-Qaeda and the Islamic State requires local religious leaders who understand their community's issues to band together and refute the extremist narrative. Through careful, patient, and individually-tailored instruction, Muslim religious leaders can invalidate each and every one of the extremists' claims. Individuals who turn to jihad are often seeking this type of direction, they just find it in the wrong places. Counter Threats with Tailored Military Force Packages Continued themes among the military failures in counterinsurgency and counterterrorism operations during the early years of the Global War on Terrorism are indiscriminate use of force, lack of cultural understanding, and hyper-focus on tactical gains while failing at the strategic level. US government nation-building efforts on the backs of the military cost our country trillions of dollars, thousands of lives, and years of frustration, bogged-down in an endless quagmire of misunderstanding. US Army Special Forces are selected, trained, equipped, and enabled to clandestinely handle complex problem sets in denied or politically-sensitive environments. Each Special Forces Group is regionally-aligned, with Operational Detachments developing deep cultural understanding through Area Studies and continuous relationship-building with regional state and 26 non-state actors. Special Forces operators understand the complex cultural and security situations in their areas of responsibility and have the language capability and strategic understanding to operate with complete independence of outside support. Frankly, if given the authority and autonomy to do their jobs, Special Forces can coerce, disrupt, or overthrow jihadist organizations unilaterally, or train, advise, and equip foreign security forces to accomplish this task on their own. This can all be done independent of a large, slow, and expensive conventional military occupation. Organizations like al-Qaeda must be kept in a state of constant fear and uncertainty. US Special Operations Forces are uniquely suited to this task. Through structured, rapid application of military force, SOF can find, fix, and finish intended targets with surgical precision. This has proven true in the capture of Saddam Hussein and the elimination of Osama bin Laden and Abu Bakr al-Baghdadi, among numerous other targets throughout the Global War on Terrorism. Continuing to deny safe havens through short, precise applications of combat power is crucial and does not rely on a conventional military occupation of the target area. Operations such as these, characterized by discriminate use of force and strategic impact, should be the main avenue for denying the relative safety, security, and freedom of maneuver of jihadist organizations. 27 References British Broadcasting Corporation (2017, June 4). Reality check: What is the prevent strategy? Reality Check. https://www.bbc.com/news/election-2017-40151991. Creswell, R., & Haykel, B. (2015, June 1). Battle lines: Want to understand the jihadis? Read their poetry. The New Yorker. https://www.newyorker.com/magazine/2015/06/08/battle-lines-jihad-creswell-and-haykel. Dearden, L. (2015, March 21). Young British Muslims declare own jihad against ISIS and other terrorists who 'hijack' Islam. Independent. https://www.independent.co.uk/news/uk/home-news/young-british-muslims-declare-own-jihad-against-isis-and-other-terrorists-who-hijack-islam-10146534.html. Dempsey, M. (2015). The national military strategy of the United States of America 2015: The United States military's contribution to national security. The Joint Staff. https://www.jcs.mil/Portals/36/Documents/Publications/UNCLASS_2018_National_Military_Strategy_Description.pdf. Gall, C. (2020, January 31). From armed struggle to peaceful protest, a road still to travel: A veteran of the Afghan jihad working for nonviolent change in Algeria. The New York Times. https://www.nytimes.com/2020/01/31/world/middleeast/from-armed-struggle-to-peaceful-protest-a-road-still-to-travel.html. Gorka, S. L. (2016). Defeating jihad: The winnable war. Regnery Publishing. Kilcullen, D. J. (2010). Counterinsurgency. Oxford University Press. Nilsson, M. (2019, 18 June) Motivations for jihad and cognitive dissonance: A qualitative analysis of former Swedish jihadists. Studies in Conflict and Terrorism. https://doi.org/10.1080/1057610X.2019.1626091. 28 Porch, D. (2013). Counterinsurgency: Exposing the myths of the new way of war. Cambridge University Press. Qur'an (M. Ali, Trans.; 7th ed.) (2015). Islam International Publications. (Original work published ca. 1537). Venhaus, J. (2010). Why youth join al-Qaeda. Special Report, 236(1), 1-12. https://www.usip. org/sites/default/files/SR236Venhaus.pdf.

All authors: Wielgus, Maciek; Akiyama, Kazunori; Blackburn, Lindy; Chan, Chi-kwan; Dexter, Jason; Doeleman, Sheperd S.; Fish, Vincent L.; Issaoun, Sara; Johnson, Michael D.; Krichbaum, Thomas P.; Lu, Ru-Sen; Pesce, Dominic W.; Wong, George N.; Bower, Geoffrey C.; Broderick, Avery E.; Chael, Andrew; Chatterjee, Koushik; Gammie, Charles F.; Georgiev, Boris; Hada, Kazuhiro Loinard, Laurent; Markoff, Sera; Marrone, Daniel P.; Plambeck, Richard; Weintroub, Jonathan; Dexter, Matthew; MacMahon, David H. E.; Wright, Melvyn; Alberdi, Antxon; Alef, Walter; Asada, Keiichi; Azulay, Rebecca; Baczko, Anne-Kathrin; Ball, David; Baloković, Mislav; Barausse, Enrico; Barrett, John; Bintley, Dan; Boland, Wilfred; Bouman, Katherine L.; Bremer, Michael; Brinkerink, Christiaan D.; Brissenden, Roger; Britzen, Silke; Broguiere, Dominique; Bronzwaer, Thomas; Byun, Do-Young; Carlstrom, John E.; Chatterjee, Shami; Chen, Ming-Tang; Chen, Yongjun; Cho, Ilje; Christian, Pierre; Conway, John E.; Cordes, James M.; Crew, Geoffrey B.; Cui, Yuzhu; Davelaar, Jordy; Laurentis, Mariafelicia De; Deane, Roger; Dempsey, Jessica; Desvignes, Gregory; Dzib, Sergio A.; Eatough, Ralph P.; Falcke, Heino; Fomalont, Ed; Fraga-Encinas, Raquel; Friberg, Per; Fromm, Christian M.; Galison, Peter; García, Roberto; Gentaz, Olivier; Goddi, Ciriaco; Gold, Roman; Gómez, José L.; Gómez-Ruiz, Arturo I.; Gu, Minfeng; Gurwell, Mark; Hecht, Michael H.; Hesper, Ronald; Ho, Luis C.; Ho, Paul; Honma, Mareki; Huang, Chih-Wei L.; Huang, Lei; Hughes, David H.; Inoue, Makoto; James, David J.; Jannuzi, Buell T.; Janssen, Michael; Jeter, Britton; Jiang, Wu; Jimenez-Rosales, Alejandra; Jorstad, Svetlana; Jung, Taehyun; Karami, Mansour; Karuppusamy, Ramesh; Kawashima, Tomohisa; Keating, Garrett K.; Kettenis, Mark; Kim, Jae-Young; Kim, Junhan; Kim, Jongsoo; Kino, Motoki; Koay, Jun Yi; Koch, Patrick M.; Koyama, Shoko; Kramer, Michael; Kramer, Carsten; Kuo, Cheng-Yu; Lauer, Tod R.; Lee, Sang-Sung; Li, Yan-Rong; Li, Zhiyuan; Lindqvist, Michael; Lico, Rocco; Liu, Kuo; Liuzzo, Elisabetta; Lo, Wen-Ping; Lobanov, Andrei P.; Lonsdale, Colin; MacDonald, Nicholas R.; Mao, Jirong; Marchili, Nicola; Marscher, Alan P.; Martí-Vidal, Iván; Matsushita, Satoki; Matthews, Lynn D.; Medeiros, Lia; Menten, Karl M.; Mizuno, Yosuke; Mizuno, Izumi; Moran, James M.; Moriyama, Kotaro; Moscibrodzka, Monika; Müller, Cornelia; Musoke, Gibwa; Nagai, Hiroshi; Nagar, Neil M.; Nakamura, Masanori; Narayan, Ramesh; Narayanan, Gopal; Natarajan, Iniyan; Nathanail, Antonios; Neri, Roberto; Ni, Chunchong; Noutsos, Aristeidis; Okino, Hiroki; Olivares, Héctor; Ortiz-León, Gisela N.; Oyama, Tomoaki; Özel, Feryal; Palumbo, Daniel C. M.; Park, Jongho; Patel, Nimesh; Pen, Ue-Li; Piétu, Vincent; PopStefanija, Aleksandar; Porth, Oliver; Prather, Ben; Preciado-López, Jorge A.; Psaltis, Dimitrios; Pu, Hung-Yi; Ramakrishnan, Venkatessh; Rao, Ramprasad; Rawlings, Mark G.; Raymond, Alexander W.; Rezzolla, Luciano; Ripperda, Bart; Roelofs, Freek; Rogers, Alan; Ros, Eduardo; Rose, Mel; Roshanineshat, Arash; Rottmann, Helge; Roy, Alan L.; Ruszczyk, Chet; Ryan, Benjamin R.; Rygl, Kazi L. J.; Sánchez, Salvador; Sánchez-Arguelles, David; Sasada, Mahito; Savolainen, Tuomas; Schloerb, F. Peter; Schuster, Karl-Friedrich; Shao, Lijing; Shen, Zhiqiang; Small, Des; Sohn, Bong Won; SooHoo, Jason; Tazaki, Fumie; Tiede, Paul; Tilanus, Remo P. J.; Titus, Michael; Toma, Kenji; Torne, Pablo; Trent, Tyler; Traianou, Efthalia; Trippe, Sascha; Tsuda, Shuichiro; Bemmel, Ilse van; van Langevelde, Huib Jan; van Rossum, Daniel R.; Wagner, Jan; Wardle, John; Ward-Thompson, Derek; Wex, Norbert; Wharton, Robert; Wu, Qingwen; Yoon, Doosoo; Young, André; Young, Ken; Younsi, Ziri; Yuan, Feng; Yuan, Ye-Fei; Zensus, J. Anton; Zhao, Guangyao; Zhao, Shan-Shan; Zhu, Ziyan.-- Original content from this work may be used under the terms of the Creative Commons Attribution 4.0 licence. Any further distribution of this work must maintain attribution to the author(s) and the title of the work, journal citation and DOI. ; The Event Horizon Telescope (EHT) has recently delivered the first resolved images of M87*, the supermassive black hole in the center of the M87 galaxy. These images were produced using 230 GHz observations performed in 2017 April. Additional observations are required to investigate the persistence of the primary image feature- A ring with azimuthal brightness asymmetry- A nd to quantify the image variability on event horizon scales. To address this need, we analyze M87* data collected with prototype EHT arrays in 2009, 2011, 2012, and 2013. While these observations do not contain enough information to produce images, they are sufficient to constrain simple geometric models. We develop a modeling approach based on the framework utilized for the 2017 EHT data analysis and validate our procedures using synthetic data. Applying the same approach to the observational data sets, we find the M87* morphology in 2009-2017 to be consistent with a persistent asymmetric ring of ∼40 μas diameter. The position angle of the peak intensity varies in time. In particular, we find a significant difference between the position angle measured in 2013 and 2017. These variations are in broad agreement with predictions of a subset of general relativistic magnetohydrodynamic simulations. We show that quantifying the variability across multiple observational epochs has the potential to constrain the physical properties of the source, such as the accretion state or the black hole spin. © 2020 The Author(s). Published by the American Astronomical Society. ; The authors of the present paper thank the following organizations and programs: the Academy of Finland (projects 274477, 284495, 312496); the Advanced European Network of E-infrastructures for Astronomy with the SKA (AENEAS) project, supported by the European Commission Framework Programme Horizon 2020 Research and Innovation action under grant agreement 731016; the Alexander von Humboldt Stiftung; the Black Hole Initiative at Harvard University, through a grant (60477) from the John Templeton Foundation; the China Scholarship Council; Comision Nacional de Investigacion Cientifica y Tecnologica (CONICYT, Chile, via PIA ACT172033, Fondecyt projects 1171506 and 3190878, BASAL AFB-170002, ALMA-conicyt 31140007); Consejo Nacional de Ciencia y Tecnologia (CONACYT, Mexico, projects 104497, 275201, 279006, 281692); the Delaney Family via the Delaney Family John A. Wheeler Chair at Perimeter Institute; Direccion General de Asuntos del Personal Academico-Universidad Nacional Autonoma de Mexico (DGAPA-UNAM, project IN112417); the European Research Council Synergy Grant "BlackHoleCam: Imaging the Event Horizon of Black Holes" (grant 610058); the Generalitat Valenciana postdoctoral grant APOSTD/2018/177 and GenT Program (project CIDEGENT/2018/021); the Gordon and Betty Moore Foundation (grants GBMF-3561, GBMF-5278); the Istituto Nazionale di Fisica Nucleare (INFN) sezione di Napoli, iniziative specifiche TEONGRAV; the International Max Planck Research School for Astronomy and Astrophysics at the Universities of Bonn and Cologne; the Jansky Fellowship program of the National Radio Astronomy Observatory (NRAO); the Japanese Government (Monbukagakusho: MEXT) Scholarship; the Japan Society for the Promotion of Science (JSPS) Grant-in-Aid for JSPS Research Fellowship (JP17J08829); the Key Research Program of Frontier Sciences, Chinese Academy of Sciences (CAS, grants QYZDJ-SSW-SLH057, QYZDJ-SSW-SYS008, ZDBS-LY-SLH011); the Leverhulme Trust Early Career Research Fellowship; the Max-Planck-Gesellschaft (MPG); the Max Planck Partner Group of the MPG and the CAS; the MEXT/JSPS KAKENHI (grants 18KK0090, JP18K13594, JP18K03656, JP18H03721, 18K03709, 18H01245, 25120007); the MIT International Science and Technology Initiatives (MISTI) Funds; the Ministry of Science and Technology (MOST) of Taiwan (105-2112-M-001-025-MY3, 106-2112-M-001-011, 106-2119-M-001-027, 107-2119-M-001-017, 107-2119-M-001-020, and 107-2119-M-110-005); the National Aeronautics and Space Administration (NASA, Fermi Guest Investigator grant 80NSSC17K0649 and Hubble Fellowship grant HST-HF2-51431.001-A awarded by the Space Telescope Science Institute, which is operated by the Association of Universities for Research in Astronomy, Inc. , for NASA, under contract NAS5-26555); the National Institute of Natural Sciences (NINS) of Japan; the National Key Research and Development Program of China (grant 2016YFA0400704, 2016YFA0400702); the National Science Foundation (NSF, grants AST-0096454, AST-0352953, AST-0521233, AST-0705062, AST-0905844, AST-0922984, AST-1126433, AST-1140030, DGE-1144085, AST-1207704, AST-1207730, AST-1207752, MRI-1228509, OPP-1248097, AST-1310896, AST-1312651, AST-1337663, AST-1440254, AST-1555365, AST-1715061, AST-1615796, AST-1716327, OISE-1743747, AST-1816420); the Natural Science Foundation of China (grants 11573051, 11633006, 11650110427, 10625314, 11721303, 11725312, 11933007); the Natural Sciences and Engineering Research Council of Canada (NSERC, including a Discovery Grant and the NSERC Alexander Graham Bell Canada Graduate Scholarships-Doctoral Program); the National Youth Thousand Talents Program of China; the National Research Foundation of Korea (the Global PhD Fellowship Grant: grants NRF-2015H1A2A1033752, 2015-R1D1A1A01056807, the Korea Research Fellowship Program: NRF-2015H1D3A1066561); the Netherlands Organization for Scientific Research (NWO) VICI award (grant 639.043.513) and Spinoza Prize SPI 78-409; the New Scientific Frontiers with Precision Radio Interferometry Fellowship awarded by the South African Radio Astronomy Observatory (SARAO), which is a facility of the National Research Foundation (NRF), an agency of the Department of Science and Technology (DST) of South Africa; the Onsala Space Observatory (OSO) national infrastructure, for the provisioning of its facilities/observational support (OSO receives funding through the Swedish Research Council under grant 2017-00648) the Perimeter Institute for Theoretical Physics (research at Perimeter Institute is supported by the Government of Canada through the Department of Innovation, Science and Economic Development and by the Province of Ontario through the Ministry of Research, Innovation and Science); the Russian Science Foundation (grant 17-12-01029); the Spanish Ministerio de Economia y Competitividad (grants PGC2018-098915-B-C21, AYA2016-80889-P); the State Agency for Research of the Spanish MCIU through the "Center of Excellence Severo Ochoa" award for the Instituto de Astrofisica de Andalucia (SEV-2017-0709); the Toray Science Foundation; the US Department of Energy (USDOE) through the Los Alamos National Laboratory (operated by Triad National Security, LLC, for the National Nuclear Security Administration of the USDOE (contract 89233218CNA000001)); the Italian Ministero dell'Istruzione Universita e Ricerca through the grant Progetti Premiali 2012-iALMA (CUP C52I13000140001); the European Union's Horizon 2020 research and innovation program under grant agreement No. 730562 RadioNet; ALMA North America Development Fund; the Academia Sinica; Chandra TM6-17006X; the GenT Program (Generalitat Valenciana) Project CIDEGENT/2018/021. This work used the Extreme Science and Engineering Discovery Environment (XSEDE), supported by NSF grant ACI-1548562, and CyVerse, supported by NSF grants DBI-0735191, DBI-1265383, and DBI-1743442. XSEDE Stampede2 resource at TACC was allocated through TG-AST170024 and TG-AST080026N. XSEDE JetStream resource at PTI and TACC was allocated through AST170028. The simulations were performed in part on the SuperMUC cluster at the LRZ in Garching, on the LOEWE cluster in CSC in Frankfurt, and on the HazelHen cluster at the HLRS in Stuttgart. This research was enabled in part by support provided by Compute Ontario (http://computeontario. ca), Calcul Quebec (http://www.calculquebec.ca), and Compute Canada (http://www.computecanada.ca). We thank the staff at the participating observatories, correlation centers, and institutions for their enthusiastic support. This paper makes use of the following ALMA data: ADS/JAO.ALMA#2016.1.01154.V. ALMA is a partnership of the European Southern Observatory (ESO; Europe, representing its member states), NSF, and National Institutes of Natural Sciences of Japan, together with the National Research Council (Canada), Ministry of Science and Technology (MOST; Taiwan), Academia Sinica Institute of Astronomy and Astrophysics (ASIAA; Taiwan), and Korea Astronomy and Space Science Institute (KASI; Republic of Korea), in cooperation with the Republic of Chile. The Joint ALMA Observatory is operated by ESO, Associated Universities, Inc. (AUI)/NRAO, and the National Astronomical Observatory of Japan (NAOJ). The NRAO is a facility of the NSF operated under cooperative agreement by AUI. APEX is a collaboration between the Max-Planck-Institut fur Radioastronomie (Germany), ESO, and the Onsala Space Observatory (Sweden). The SMA is a joint project between the SAO and ASIAA and is funded by the Smithsonian Institution and the Academia Sinica. The JCMT is operated by the East Asian Observatory on behalf of the NAOJ, ASIAA, and KASI, as well as the Ministry of Finance of China, Chinese Academy of Sciences, and the National Key R&D Program (No. 2017YFA0402700) of China. Additional funding support for the JCMT is provided by the Science and Technologies Facility Council (UK) and participating universities in the UK and Canada. The LMT is a project operated by the Instituto Nacional de Astrofisica, ptica, y Electronica (Mexico), and the University of Massachusetts at Amherst (USA). The IRAM 30 m telescope on Pico Veleta, Spain is operated by IRAM and supported by CNRS (Centre National de la Recherche Scientifique, France), MPG (Max-Planck-Gesellschaft, Germany), and IGN (Instituto Geografico Nacional, Spain). The SMT is operated by the Arizona Radio Observatory, a part of the Steward Observatory of the University of Arizona, with financial support of operations from the State of Arizona and financial support for instrumentation development from the NSF. The SPT is supported by the National Science Foundation through grant PLR- 1248097. Partial support is also provided by the NSF Physics Frontier Center grant PHY-1125897 to the Kavli Institute of Cosmological Physics at the University of Chicago, the Kavli Foundation, and the Gordon and Betty Moore Foundation grant GBMF 947. The SPT hydrogen maser was provided on loan from the GLT, courtesy of ASIAA. The EHTC has received generous donations of FPGA chips from Xilinx Inc., under the Xilinx University Program. The EHTC has benefited from technology shared under an open-source license by the Collaboration for Astronomy Signal Processing and Electronics Research (CASPER). The EHT project is grateful to T4Science and Microsemi for their assistance with hydrogen masers. This research has made use of NASA's Astrophysics Data System. We gratefully acknowledge the support provided by the extended staff of the ALMA, both from the inception of the ALMA Phasing Project through the observational campaigns of 2017 and 2018. We would like to thank A. Deller and W. Brisken for EHT-specific support with the use of DiFX. We acknowledge the significance that Maunakea, where the SMA and JCMT EHT stations are located, has for the indigenous Hawaiian people.

End Of Mission Statement Of The Special Rapporteur On The Negative Impact Of Unilateral Coercive Measures On The Enjoyment Of Human Rights To The Syrian Arab Republic ; 6/3/2018 OHCHR | End of mission statement of the Special Rapporteur on the negative impact of unilateral coercive measures on the enjoyment of human rights t… http://www.ohchr.org/en/NewsEvents/Pages/DisplayNews.aspx?NewsID=23094&LangID=E 1/4 English > News and Events > DisplayNews English | Français | Español Go to navigation | Go to content | русский | العربية | 中文 WHAT ARE HUMAN RIGHTS? DONATE HOME ABOUT US ISSUES HUMAN RIGHTS BY COUNTRY WHERE WE WORK HUMAN RIGHTS BODIES NEWS AND EVENTS PUBLICATIONS AND RESOURCES End of mission statement of the Special Rapporteur on the negative impact of unilateral coercive measures on the enjoyment of human rights to the Syrian Arab Republic, 13 to 17 May 2018 Arabic End of mission statement 17 May 2018 Preliminary observations and recommendations I would like to begin this briefing by expressing my gratitude to the Government of the Syrian Arab Republic for the invitation to visit the country and for the openness and readiness with which it facilitated the meetings for my mission. I would also like to thank the office of the Resident Coordinator, the members of the UN country team and the Office of the High Commissioner for Human Rights for their invaluable support. I have been entrusted by the Human Rights Council with the task of monitoring, reporting and advising on the negative impact on the enjoyment of human rights of unilateral coercive measures. The United Nations has repeatedly expressed concern that the use of such measures may be contrary to international law, international humanitarian law, the UN Charter and the norms and principles governing peaceful relations among States . During my visit, I had the honour of being received by Ministers, Deputy Ministers and senior officials of the ministries of Foreign Affairs and Expatriates, Economy and Foreign Trade, Local Administration and Environment, Social Affairs and Labour, Transport, Agriculture and Agrarian Reform, Electricity and Health. I also met with the leadership pf the Planning and International Cooperation Commission, the Central Bureau of Statistics, the Chamber of Commerce, and with the Governor of the Central Bank. I was b riefed by staff from civil society, humanitarian organizations and by independent experts. Last but not least, I am also grateful to the numerous diplomatic missions that shared their views with me during my visit. I very much appreciate the briefings I received from the United Nations Economic and Social Commission for Western Asia in Beirut prior to my visit. The purpose of this mission was to examine to what extent unilateral coercive measures targeting the Syrian Arab Republic impair the full realization of the rights set forth in the Universal Declaration of Human Rights and other international human rights instruments. I will present my full report to the Human Rights Council in September 2018. My present statement contains my preliminary observations on the outcome of my visit. I have examined the situation of the Syrian Arab Republic as a target of unilateral coercive measures 1 134K 118K 2290 6/3/2018 OHCHR | End of mission statement of the Special Rapporteur on the negative impact of unilateral coercive measures on the enjoyment of human rights t… http://www.ohchr.org/en/NewsEvents/Pages/DisplayNews.aspx?NewsID=23094&LangID=E 2/4 I have examined the situation of the Syrian Arab Republic as a target of unilateral coercive measures by a number of source States. I have examined relevant evidence and endeavoured to assess the actual impact of such measures on the Syrian people. One source country has applied unilateral coercive measures since 1979, and they were strengthened in subsequent years. A larger group of States began applying similar measures in 2011. The collective measures call for a trade ban on the import and export of multiple goods and services. It also includes international financial transfers. The superimposition of different packages of collective sectoral measures, together with the across­the­board implementation of financial restrictions, are tantamount in their global impact to the imposition of comprehensive restrictions on Syria. Additional measures targeting individuals by virtue of their alleged relationship with the government have also been applied. Because of their comprehensive nature, these measures have had a devastating impact on the entire economy and the daily lives of ordinary people. This impact has compounded their suffering resulting from the devastating crisis that has unfolded since 2011. Singling out the impact of the unilateral coercive measures from that of the crisis is fraught with difficulty, but this does in no way diminish the necessity to take measures to restore their basic human rights as a whole. It is clear that the sufferings imposed by the unilateral coercive measures have reinforced those that were caused by the conflict. Indeed, it seems ironic that these measures applied by source States out of a concern for human rights are actually contributing to the worsening of the humanitarian crisis as an unintended consequence. The dramatic increase in the suffering of the Syrian people The Syrian economy continues to decline at an alarming rate. Since the application of coercive measures in 2011, and the beginning of the current crisis, the total annual GDP of Syria has fallen by two thirds. Foreign currency reserves have been depleted, and international financial and other assets remain frozen. In 2010, 45 Syrian Liras were exchanged for one dollar; by 2017 the rate fell to fell to 510 liras per dollar. Inflation has dramatically increased since 2010, reaching a peak of 82.4% in 2013; the cost of food items rose eight­fold during this time. This combination of factors visited further devastation on the living conditions of the population that were already degraded by the conflict. This has hit the half of working Syrians living on fixed salaries particularly hard. The unintended consequences of unilateral coercive measures This damage to the economy has had predictable effects on the ability of Syrians to realize their economic, social and cultural rights. Syria's human development indicators have all tumbled. There has been a staggering increase in the rate of poverty among ordinary Syrians. While there was no food insecurity prior to the outbreak of violence, by 2015 32% of Syrians were affected. At the same time unemployment rose went from 8.5% in 2010 to over 48% in 2015. Banking restrictions The most pervasive concerns I have heard during my mission relate to the negative effect that comprehensive financial restrictions have had on all aspects of Syrian life. Restrictions on the Central bank, state­owned and even private banks, and transactions in the main international currencies have comprehensively damaged the ability of anyone seeking to operate internationally. Despite nominally including "humanitarian exemptions" they have proven to be costly, or extremely slow, to access in practice. The uncertainty around what transactions do, or do not violate the unilateral coercive measures, have created a "chilling effect" on international banks and companies, which as a result are unwilling or unable to do business with Syria. This has prevented Syrian and international companies, non­governmental actors (including those operating in purely humanitarian fields), and Syrian citizens from engaging in international financial transactions (including for goods which are legal to import), obtaining credit, or for international actors to pay salaries or contractors in Syria. This has forced Syrians to find alternatives, such as hawala, which result in millions of dollars flowing 6/3/2018 OHCHR | End of mission statement of the Special Rapporteur on the negative impact of unilateral coercive measures on the enjoyment of human rights t… http://www.ohchr.org/en/NewsEvents/Pages/DisplayNews.aspx?NewsID=23094&LangID=E 3/4 y , , g through high cost financial intermediaries, who are alleged at times to be owned by terrorist organizations. These channels which are not transparent, cannot be audited, and increase transaction costs remain the only avenue for smaller companies and Syrian civil society actors to operate internationally. Medical care Syria practices universal, free health care for all its citizens. Prior to the current crisis, Syria enjoyed some of the highest levels of care in the region. The demands created by the crisis have overwhelmed the system, and created extraordinarily high levels of need. Despite this, restrictive measures, particularly those related to the banking system, have harmed the ability of Syria to purchase and pay for medicines, equipment, spare parts and software. While theoretical exemptions exist, in practice international private companies are unwilling to jump the hurdles necessary to ensure they can transact with Syria without being accused of inadvertently violating the restrictive measures. Migration and 'brain drain' While the security situation was a central factor which led to migration flows from Syria, it should be emphasized that the dramatic increase in unemployment, the lack of job opportunities, the closure of factories unable to obtain raw materials or machinery or to export their goods have all contributed to increasing the emigration of Syrians. Some receiving States have selected skilled migrants, while pressuring the less fortunate to return to Syria. This "brain drain" has harmed the medical and pharmaceutical industries in particular, at the worst possible time for Syria. The anticipated end of the current conflict will not put an end to the flows of migrants, especially to Europe, in view of the saturation of neighbouring countries. These flows are likely to continue so long as the Syrian authorities are prevented by unilateral coercive measures from addressing the pressing problems related to their social and economic infrastructure, in particular the restoration of energy and water supplies. Ban on equipment and spare parts The ban on the trade in equipment, machinery and spare parts has devastated Syrian industry. Vehicles, including ambulances and fire trucks, as well as agricultural machinery suffer from a lack of spare parts. Failing water pumps gravely affect the water supply and reduce agricultural production. Power generation plants are failing, and new plants cannot be purchased or maintained, leading to power outages. Complex machinery requiring international technicians for maintenance are failing, damaging medical devices and factory machinery. Civilian aircraft are no longer able to fly safely, and public transit buses are in woeful condition. Whatever rationale source countries may have for restricting so­called dual use goods, greater effort is needed to ensure that goods that are clearly intended for civilian use are permitted, and that they can be paid for. Ban on technology As a result of unilateral coercive measures, Syrians are unable to purchase many technologies, including mobile phones and computers. The global dominance of American software companies, technology companies, and banking and financial software, all of which are banned, has made it difficult to find alternatives. This has paralyzed or disrupted large parts of Syrian institutions. Education Shortages of inputs, energy and water supply as well as of teaching material causing delays in the rebuilding of schools have kept 1.8 million children without access to their classrooms. The ability of Syrians to participate in the international community has been sharply affected. Syrians have been excluded from international educational exchange programs, and the tremendous difficulties involved in obtaining a visa have prevented many from studying or travelling abroad, upgrading their training and skills, or participating in international conferences. By removing consular services from Syria, countries have forced people including the poorest, to travel to neighbouring countries for such applications, which are also placing onerous restrictions on entry for Syrians. 6/3/2018 OHCHR | End of mission statement of the Special Rapporteur on the negative impact of unilateral coercive measures on the enjoyment of human rights t… http://www.ohchr.org/en/NewsEvents/Pages/DisplayNews.aspx?NewsID=23094&LangID=E 4/4 Conclusion I am profoundly concerned that unilateral coercive measures are contributing to the ongoing suffering of the Syrian people. Claims that they exist to protect the Syrian population, or to promote a democratic transition, are hard to reconcile with the economic and humanitarian sufferings being caused. The time has come to ask whether these unintended consequences are now more severe than can be reasonably accepted by democratic States. Whatever their political objectives, there must be more humane means by which these can be achieved in full compliance with international law. In view of the complexity of the system of unilateral coercive measures in place, there needs to be a multi­stage approach to addressing the dire human rights situation prevailing in Syria. This would imply a sequenced approach involving addressing the crucial humanitarian needs of the population throughout the whole of Syria, without preconditions, when these touch on issues of life and death. A first stage could include addressing the urgent needs of the food insecure, which represent nearly one third of the population. The second stage is to translate at the ground level effective measures to fulfil the commitment of source States to meet their obligation to allow humanitarian exemptions, particularly for financial transactions. Finally, there must be a serious dialogue on reducing unilateral coercive measures, starting with those that have the most egregious effect on the population, along with those that will promote confidence building between the parties, with the ultimate aim of lifting the unilateral coercive measures. I hope that my report and my future work can contribute in this end. Thank you. Note: 1. More information on this prohibition can be found in the reports and resolutions on the website of the Special Rapporteur. Home CONTACT US Frequently Asked Questions OHCHR on Social Media OHCHR Memorial Employment Mobile App Site Map © OHCHR 1996­2018

SENTIERI Project (Mortality study of residents in Italian polluted sites) studies mortality of residents in the sites of national interest for environmental remediation (Italian polluted sites, IPS). IPSs are located in the vicinity of industrial areas, either active or dismissed, near incinerators or dumping sites of industrial or hazardous waste. SENTIERI includes 44 out of 57 sites comprised in the "National environmental remediation programme". For each IPS contamination data were collected, both from the national and local environmental remediation programmes. Contamination data are mainly for private industrial areas; municipal and/or green and agricultural areas were poorly studied, therefore it is difficult to assess the environmental exposure of populations living inside and/or near IPSs. Each one of 44 SENTIERI IPSs includes one or more municipalities. Mortality in the period 1995-2002 was studied for 63 single or grouped causes at municipality level computing: crude rate, standardized rate, standardized mortality ratios (SMR), and SMR adjusted for an ad hoc deprivation index. Regional populations were used as reference for SMR calculation. The deprivation index was constructed using 2001 national census variables on the following socioeconomic domains: education, unemployment, dwelling ownership and overcrowding. A characterizing element of SENTIERI Project is the a priori evaluation of the epidemiological evidence of the causal association between cause of death and exposure. Exposures for which epidemiological evidence was assessed are divided into IPSs environmental exposures and other exposures. The former are defined on the basis of the decrees defining sites' boundaries; they are coded as chemicals, petrochemicals and refineries, steel plants, power plants, mines and/or quarries, harbour areas, asbestos or other mineral fibres, landfills and incinerators. The other exposures, considered for their ascertained adverse health effects are: air pollution, active and passive smoking, alcohol intake, occupational exposure and socioeconomic status. The epidemiologists in SENTIERI Working Group (WG) developed a procedure to examine the epidemiological literature published from 1998 to 2009; the WG identified a hierarchy in the literature examined to classify each combination of cause of death and exposure in terms of strength of causal inference. The selected epidemiological information included primary sources (handbooks and Monographs and Reports of international and national scientific institutions), statistical re-analyses, literature reviews, multi-centric studies and single investigations. This hierarchy relies on the epidemiological community consensus, on assessments based on the application of standardized criteria, weighting the studies design and the occurrence of biased results. Therefore, to put forward the assessment, the criteria firstly favoured primary sources and quantitative meta-analyses and, secondly, consistency among sources. The epidemiological evidence of the causal association was classified into one of these three categories: Sufficient (S), Limited (L), and Inadequate (I). The procedures and results of the evidence evaluation have been presented in a 2010 Supplement of Epidemiologia & Prevenzione devoted to SENTIERI. SENTIERI studied IPS-specific mortality and the overall mortality profile in all the IPSs combined. Some IPS-specific results are noteworthy and are herementioned. The presence of asbestos (or asbestiform fibres in Biancavilla) was the motivation for including six IPSs (Balangero, Emarese, Casale Monferrato, Broni, Bari-Fibronit, Biancavilla) in the "National environmental remediation programme". In these sites (with the only exception of Emarese) increases in malignant pleural neoplasm mortality were observed, in four of them the excess was in both genders. In six other sites (Pitelli, Massa Carrara, Aree del litorale vesuviano, Tito, Area industriale della Val Basento, Priolo), in which additional sources of environmental pollution were reported, mortality from malignant pleural neoplasm was increased in both genders in Pitelli, Massa Carrara, Priolo and Litorale vesuviano. In the twelve sites where asbestos was mentioned in the decree, a total of 416 extra cases of malignant pleural neoplasms were computed. Asbestos and pleural neoplasm represent an unique case. Unlike mesothelioma, most causes of death analyzed in SENTIERI have multifactorial etiology, furthermore in most IPSs multiple sources of different pollutants are present, sometimes concurrently with air pollution from urban areas: in these cases, drawing conclusions on the association between environmental exposures and specific health outcomes might be complicated. Notwithstanding these difficulties, in a number of cases an etiological role could be attributed to some environmental exposures. The attribution could be possible on the basis of increases observed in both genders and in different age classes, and the exclusion of a major role of occupational exposures was thus allowed. For example, a role of emissions fromrefineries and petrochemical plants was hypothesized for the observed increases in mortality from lung cancer and respiratory diseases in Gela and Porto Torres; a role of emissions frommetal industries was suggested to explain increased mortality from respiratory diseases in Taranto and in Sulcis-Iglesiente-Guspinese. An etiological role of air pollution in the raise in congenital anomalies and perinatal disorders was suggested in Falconara Marittima, Massa-Carrara,Milazzo and Porto Torres. A causal role of heavy metals, PAH's and halogenated compounds was suspected for mortality from renal failure in Massa Carrara, Piombino, Orbetello, Basso Bacino del fiume Chienti and Sulcis-Iglesiente- Guspinese. In Trento-Nord, Grado and Marano, and Basso bacino del fiume Chienti increases in neurological diseases, for which an etiological role of lead, mercury and organohalogenated solvents is possible, were reported. The increase for non- Hodgkin lymphomas in Brescia was associated with the widespread PCB pollution. SENTIERI Project assessed also the overall mortality profile in all the IPSs combined. The mortality for causes of death with a priori Sufficient or Limited evidence of causal association with the environmental exposure showed 3 508 excess deaths for all causes, corresponding to 439 per year; the number of excess deaths was 1 321 for respiratory diseases, 898 for lung cancer and 588 for pleural neoplasms. When considering excess mortality with no restriction to causes of death with a priori Sufficient or Limited evidence of causal association with the environmental exposure, the number of excess deaths for all causes was 9 969 (SMR 102.5, about 1 200 excess deaths per year; the excess was 4 309 for all neoplasms (SMR 103.8, about 538 excess deaths per year), 1 887 for circulatory systemdiseases, and 600 for respiratory systemdiseases. Most of these excesses were observed in IPSs located in Southern and Central Italy. The distribution of the causes of deaths showed that the excesses are not evenly distributed: cancer mortality accounts for 30% of all deaths, but it is 43.2% of the excess deaths (4 309 cases out of 9 969). Conversely, the percentage of excesses in noncancer causes is 19%, while their share of total mortality is 42%. SENTIERI is affected by some limitations, such as the ecological study design and a time window of observation possibly inappropriate to account for induction-latency time; the analyzed outcome (mortality instead than incidence) might be unsuitable as well. Despite its limitations, SENTIERI documented increased mortality for single IPSs and an overall burden of disease in residents in Italian polluted sites. These excesses could be attributed to multiple risk factors, that include also the environmental exposures. The study results will be shared with the Ministries of Health and Environment, Regional governments, Regional environmental protection agencies, Local health authorities and municipalities. A collaborative approach between institutions in charge of environmental protection and health promotion will foster, among else, a scientifically sound and transparent communication process with concerned populations. ; Il Progetto SENTIERI (Studio Epidemiologico Nazionale dei Territori e degli Insediamenti Esposti a Rischio da Inquinamento) riguarda l'analisi della mortalit? delle popolazioni residenti in prossimit? di una serie di grandi centri industriali attivi o dismessi, o di aree oggetto di smaltimento di rifiuti industriali e/o pericolosi, che presentano un quadro di contaminazione ambientale e di rischio sanitario tale da avere determinato il riconoscimento di "siti di interesse nazionale per le bonifiche" (SIN). Lo studio ha preso in considerazione 44 dei 57 siti oggi compresi nel "Programma nazionale di bonifica", che coincidono con i maggiori agglomerati industriali nazionali; per ciascuno di essi si ? proceduto a una raccolta di dati di caratterizzazione, e successivamente a una loro sintesi. La maggior parte dei dati raccolti proviene dai progetti di bonifica ipotizzati per i diversi siti, da cui si evince che oggetto di caratterizzazione e di valutazione del rischio sono state prevalentemente le aree private industriali, quelle, cio?, ritenute causa delle diverse tipologie di inquinamento (definite in SENTIERI esposizioni ambientali). Le aree pubbliche cittadine e/o a verde pubblico e le aree agricole comprese all'interno dei SIN sono state poco investigate. I SIN studiati sono costituiti da uno o pi? Comuni. La mortalit? ? stata studiata per ogni sito, nel periodo 1995-2002, attraverso i seguenti indicatori: tasso grezzo, tasso standardizzato, rapporto standardizzato di mortalit? (SMR) e SMR corretto per un indice di deprivazione socioeconomica messo a punto ad hoc. Nella standardizzazione indiretta sono state utilizzate come riferimento le popolazioni regionali. L'indice di deprivazione ? stato calcolato sulla base di variabili censuarie appartenenti ai seguenti domini: istruzione, disoccupazione, propriet? dell'abitazione, densit? abitativa. Gli indicatori di mortalit? sono stati calcolati per 63 cause singole o gruppi di cause. La presenza di amianto (o di fibre asbestiformi a Biancavilla) ? stata la motivazione esclusiva per il riconoscimento di sei SIN (Balangero, Emarese, Casale Monferrato, Broni, Bari-Fibronit e Biancavilla). In tutti i siti (con l'esclusione di Emarese) si sono osservati incrementi della mortalit? per tumore maligno della pleura e in quattro siti i dati sono coerenti in entrambi i generi. In sei siti con presenza di altre sorgenti di inquinamento oltre all'amianto, la mortalit? per tumore maligno della pleura ? in eccesso in entrambi i generi a Pitelli, Massa Carrara, Priolo e nell'Area del litorale vesuviano. Nel periodo 1995-2002 nell'insieme dei dodici siti contaminati da amianto sono stati osservati un totale di 416 casi di tumore maligno della pleura in eccesso rispetto alle attese. Quando gli incrementi di mortalit? riguardano patologie con eziologia multifattoriale, e si ? in presenza di siti industriali con molteplici ed eterogenee sorgenti emissive, talvolta anche adiacenti ad aree urbane a forte antropizzazione, rapportare il profilo di mortalit? a fattori di rischio ambientali pu? risultare complesso. Tuttavia, in alcuni casi ? stato possibile attribuire un ruolo eziologico all'esposizione ambientale associata alle emissioni di impianti specifici (raffinerie, poli petrolchimici e industrie metallurgiche). Tale attribuzione viene rafforzata dalla presenza di eccessi di rischio in entrambi i generi, e in diverse classi di et?, elementi che consentono di escludere ragionevolmente un ruolo prevalente delle esposizioni professionali. Per esempio, per gli incrementi di mortalit? per tumore polmonare e malattie respiratorie non tumorali, a Gela e Porto Torres ? stato suggerito un ruolo delle emissioni di raffinerie e poli petrolchimici, a Taranto e nel Sulcis-Iglesiente-Guspinese un ruolo delle emissioni degli stabilimenti metallurgici. Negli eccessi di mortalit? per malformazioni congenite e condizioni morbose perinatali ? stato valutato possibile un ruolo eziologico dell'inquinamento ambientale a Massa Carrara, Falconara, Milazzo e Porto Torres. Per le patologie del sistema urinario, in particolare per le insufficienze renali, un ruolo causale di metalli pesanti, IPA e composti alogenati ? stato ipotizzato a Massa Carrara, Piombino, Orbetello, nel Basso bacino del fiume Chienti e nel Sulcis-Iglesiente-Guspinese. Incrementi di malattie neurologiche per i quali ? stato sospettato un ruolo eziologico di piombo, mercurio e solventi organo alogenati sono stati osservati rispettivamente a Trento Nord, Grado e Marano e nel Basso bacino del fiume Chienti. L'incremento dei linfomi non-Hodgkin a Brescia ? stato messo in relazione con la contaminazione diffusa da PCB. Ulteriori elementi di interesse sono stati forniti dalle stime globali della mortalit? nell'insieme dei siti oggetto del Progetto SENTIERI. In particolare, ? emerso che la mortalit? in tutti i SIN, per le cause di morte con evidenza a priori Sufficiente o Limitata per le esposizioni ambientali presenti supera l'atteso, con un SMR di 115.8 per gli uomini (IC 904.4-117.2, 2 439 decessi in eccesso) e 114.4 per le donne (IC 902.4-116.5; 1 069 decessi in eccesso). Tale sovramortalit? si riscontra anche estendendo l'analisi a tutte le cause di morte, cio? non solo per quelle con evidenza a priori Sufficiente o Limitata: il totale dei decessi, per uomini e donne, ? di 403 692, in eccesso rispetto all'atteso di 9 969 casi (SMR 102.5%; IC 902.3-102.8), con una media di oltre 1 200 casi annui. Si ritiene opportuno ricordare che il Progetto SENTIERI, per obiettivi, disegno e metodi, rappresenta uno strumento descrittivo che verifica, in prima istanza, se e quanto il profilo di mortalit? delle popolazioni che vivono nei territori inclusi in aree di interesse nazionale per le bonifiche si discosti da quello cause delle popolazioni di riferimento. Ai fini dell'interpretazione dei risultati, si ricorda che la presenza di eccessi di mortalit? pu? indicare un ruolo di esposizioni ambientali con un grado di persuasivit? scientifica che dipende dai diversi specifici contesti; invece, un quadro di mortalit? che non si discosti da quello di riferimento potrebbe riflettere l'assenza di esposizioni rilevanti, ma anche l'inadeguatezza dell'indicatore sanitario utilizzato (mortalit? invece di incidenza) rispetto al tipo di esposizioni presenti, o della finestra temporale nella quale si analizza la mortalit? rispetto a quella rilevante da un punto di vista dell'esposizione. La condivisione dei risultati con i ministeri della salute e dell'ambiente, le Regioni, le ASL, le ARPA e i Comuni interessati consentir? l'attivazione di sinergie fra le strutture pubbliche con competenze in materia di protezione dell'ambiente e di tutela della salute, e su questa base l'avvio di un processo di comunicazione con la popolazione scientificamente fondato e trasparente. Parole chiave: siti di interesse nazionale per le bonifiche (SIN), mortalit? geografica, impatto sanitario ambientale, Italia

In this dissertation I explore the co-emergence of multinational corporations and the consolidation of the discourse on human rights at the level of the United Nations throughout the second half of the twentieth century and analyse the resulting conceptual gap that created tensions in the international legal order. Despite attempts by developing countries to alleviate this imbalance through the New International Economic Order (NIEO), a multitude of soft law initiatives and the reluctance to address human rights issues in MNCs at the level of the United Nations failed to make MNCs incorporate human rights standards in their operations. The merging of the two concepts became increasingly more challenging throughout the 70s and 80s when the world was faced with the oil crisis and the rise of neoliberalism. This shift in the global legal architecture forced the Third World to take a new approach to tackle the conceptual gap, this resulted in the emergence of the Third generation of human rights and ultimately, the concept of Corporate Social Responsibility (CSR). CSR is a concept of international private business self-regulation that aims at merging human, socio-economic, and political rights into the world of the corporation. As a response to the concerns for human rights violations by corporate actors, CSR slowly came to the forefront of the global business scene to enable the continuation of the operation of multinational enterprises. CSR presented a platform for global soft law initiatives to minimise the conceptual gap they had created over throughout the preceding decades. This allowed people such as John Ruggie to develop the Guiding Principles, the most successful initiative to date. This dissertation will provide its readers with a fruitful understanding of the crucial role that international law played in this development and further, what implications this had on the political and economic level. - Introduction In the words of Sundhya Pahuja and Anna Saunders, the second half of the twentieth century staged a 'series of encounters between rival practices of world making, each of which travelled with rival accounts of international law'.[1] Anti-colonial disputes, the Cold War, the rise of developmental issues and the increasing popularity of neoliberalism are only some of the events that generated these competing views of the international legal order. These events brought different coalitions across the Global North and Global South, and different 'alliances of interest between 'public' and 'private' actors'.[2] At the heart of the system that emerged lie two fundamental elements: the modern multinational corporation and human rights. How to conceptualize multinational corporations (MNCs) and how to define their relation to the law and the State was part of these rival stories. In this paper I explore the co-emergence of multinational corporations and the consolidation of the discourse on human rights at the level of the United Nations throughout the second half of the twentieth century and analyze the resulting conceptual gap that created tensions in the international legal order. In particular, I examine how this encounter, which became evident as calls for a New International Economic Order (NIEO) were being advanced within the UN, came to produce the idea of 'Corporate Social Responsibility' (CSR). I show that CSR emerged from the failure of the NIEO, particularly in relation to the roles and responsibilities of private actors in the global economy and how this can be traced to the limits of initiatives addressing the tensions between human rights claims and the interests of multinational corporations. In so doing I provide an understanding of the crucial role that international law played in this development and the implications this had at the political and economic level. The first section of this essay examines the lack of direct use of human rights language in the UN literature focusing on MNCs and their role in world development from the 1960s to the 1970s. This includes an analysis of the report entitled 'Multinational Corporations in World Development'.[3] I demonstrate the emphasis and enthusiasm for multinational corporations displayed at the level of the United Nations and how the concepts of the corporation and human rights were kept separate due to their respective supporters during the Cold War. I then focus on the attempts by the Organization for Economic Co-operation and Development (OECD), the International Labor Organization (ILO) and the 'Group of 77' (G77) to bridge this conceptual gap through the imposition of policies and initiatives, though without major success. The second section analyzes the influence of the oil crisis and the rise of neoliberalism on the shift of the global legal architecture, ultimately promoting the birth of the new developmental state. Here concern is with the new legal structures' attempt to merge the concepts of multinational corporations and human rights through a third generation of human rights, [4] and I engage in theoretical approaches by legal scholars such as Samuel Moyn and Antonia Darder. In the third section investigates the concept of Corporate Social Responsibility (CSR) and analyzes its application and limitations. CSR is a concept of international private business self-regulation that aims at merging human, socio-economic, and political rights into the world of the corporation. As a response to the concerns for human rights violations by corporate actors, CSR slowly came to the forefront of the global business scene to enable the continuation of the operation of multinational enterprises. I demonstrate how CSR aspired to close a gap between human rights and corporate action in a way that would harmonize them through a multitude of soft law initiatives. This leads to the question of whether direct regulations can apply to MNCs under international law and a discussion of the UN Global Compact, at the time the world's largest and most far-reaching CSR initiative.[5] Finally, this paper closes with the most recent developments in the global legal order designed to tackle the conceptual gap between MNCs and human rights, namely through the United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises[6] and the development of the Guiding Principles. Dawn of co-existence The United Nations lies at the heart of the international regime with its normative, institutional and procedural human rights activities.[7] By adopting the Universal Declaration of Human Rights in 1948, the UN created a milestone document in the history of human rights. The Declaration has had an enormous influence on the world both in terms of 'spreading the philosophy of human rights, and in terms of inspiring legal texts and decisions'.[8] New states have used the Declaration as a basis for their constitutions, while domestic and international courts have invoked the Declaration in their judgments.[9] As human rights law developed, the International Covenant on Economic, Social and Cultural Rights, followed by the International Covenant on Civil and Political Rights, were both drafted under the auspices of the United Nations, adopted in 1966 and entered into force in 1976. Together, these three instruments make up the 'International Bill of Human Rights'.[10] Throughout the 1960s and 1970s, the world became a stage for global changes that altered the legal order. The end of colonialism dawned in the Global South, and during the height of the Cold War the West faced the Soviet Bloc and its mission of 'exporting revolution'.[11] Leaders of nationalist resistance movements received military as well as financial aid from the Soviet Bloc which intensified anti-colonial mobilization for self-determination.[12] Simultaneously, globalization was increasing rapidly, with multinational corporations emerging onto the global scene with heightened awareness of their existence as an entity with legal personality. As outlined by Sornarajah, their distinct bases of power allowed them to assert their interests through the law. With economic resources often exceeding those of their host state, MNCs had the ability to sculpt and manipulate legal outcomes through arbitration processes concerning foreign investment protection. This was done by exerting lobbying pressure on a host state which might be reluctant or even unable to object to the activities of MNCs.[13] The 'Multinational Corporations in World Development', report drafted by the UN Secretariat's Department on Economic and Social Affairs in 1973, considers 'the role of multinational corporations and their impact on the process of development, especially that of developing countries [.] [and] international relations'.[14] From the outset, the Report identifies the emerging phenomenon of the MNC in international economic affairs, how its size and spread has increased, and identifies the wide array of its activities and its use of natural resources which 'rival traditional economic exchanges between nations'.[15] It is surprising therefore, that a Report from the Department on Economic and Social Affairs, does not contain the term 'human rights' throughout the entire document. In the Report's introduction the UN makes a clear distinction between the differing views of impacts MNCs have on host countries. While 'depicted in some quarters as key instruments to maximizing world welfare, [they] are seen in others as dangerous agents of imperialism'.[16] The fact the United Nations recognized the potential neo-colonial nature of multinational corporations further highlights the need for guidance on human rights violations by MNCs. Yet the Report's reluctance to engage in the area of human rights provides a first glimpse into the divergence of the concepts of multinational corporations and human rights. An explanation for this can be identified by analyzing the Conventions, on Civil and Political Rights and on Economic, Social and Cultural Rights, with the UN's reluctance to avoid tensions between the supporters of both Conventions, respectively the United States and the Soviet Union. The US pushed for the development of civil and political rights, reflecting the protection of the freedom and liberties of individuals. Stemming from a Western philosophy, John Locke identified that in a 'state of nature' humans had 'natural rights' including the right to life, liberty and property. Similarly, French legal philosophers such as Rosseau, Montesquieu and Voltaire argued that such rights emerge from the inherent nature and virtue of man.[17] As Joseph and Castan argue, 'natural rights theories were highly influential [.] particularly in the revolutionary fervor of the United States'.[18] The advancement of civil and political rights reflects the capitalist ideology of the United States, conforming to the libertarian nature of Western capitalist societies.[19] In contrast, the Soviet Union pushed for the advancement of economic, social and cultural rights. These included the right to work, the right to an adequate standard of living, and the right to physical health. Contrary to the civil and political rights, these rights were based on the idea of equality, one deeply rooted in the political ideology of socialism. As the US would not commit to a proposition that there is a right to social goods, the US has never ratified this Convention.[20] The Soviet Bloc promoted the right of self-determination by providing military and financial aid to indigenous political activists in their fight for independence; an idea enshrined in Article 1 of the Covenant which states that: 'All peoples have the right to self-determination'.[21] For the Soviets 'national self-determination was an adjunct to revolutionary communism'.[22] They envisioned self-determination as the tool for the transition from dismantling a colonial empire to establishing a socialist state.[23] However, while the United Nations was reluctant to adhere to human rights in the framework of multinational corporations, other international institutions were motivated to develop this area. The OECD attempted to impose human rights on MNCs by adopting the Guidelines for MNCs (hereinafter 'OECD Guidelines') in 1976.[24] These were 'voluntary recommendations for business practices relating to human rights, disclosure of information, anti-corruption, labour relations, taxation, the environment and consumer protection'.[25] The Guidelines were intended to strengthen the international investment climate by improving the relationship and confidence between MNCs and host countries. National Contact Points (NCPs) were created that bore the responsibilities of enforcing and promoting the Guidelines, and any natural person could make a claim related to the violation of the Guidelines.[26] This aspect of the Guidelines provided an enforcing mechanism accessible to the public. But although the Guidelines were formally adopted by member states as a corporate responsibility instrument, they were subject to widespread criticism in the international legal order. As explained by Cernic, the Guidelines are ambiguous while the NCPs are limited in their influence on host states. Even though they outlined the need to respect human rights, the obligations were not framed in mandatory terms.[27]. Since the Guidelines lacked legal basis, the OECD was unable to assert sanctions on non-compliant corporations, and critics labeled them weak and ineffective. However, it was the intention of the OECD to guide rather than to legislate, because they saw voluntary versus legally binding standards as less of a dichotomy and more a continuum.[28] Although voluntary, corporations would be under scrutiny and potentially harm their reputation if they violated the Guidelines.[29] Yet, the Guidelines were hardly successful in the international legal order. A year later, in 1977, the ILO attempted to bridge this gap by adopting the Tripartite Declaration of Principles Concerning MNCs and Social Policy. These also attempted to 'encourage the positive contribution the MNEs can make to economic and social progress'.[30]. Article 8 emphasizes the respect for the Universal Declaration and the International Covenants. However, its voluntary and non-binding nature, as well as its weak monitoring process made this instrument as frail as the OECD Guidelines.[31] The lack of responsibility and perseverance stemming from international organizations and their disappointing attempt at bridging the gap between multinational corporations and human rights forced national and regional change. On the one hand, developing nations began taking matters into their own hands. To portray unity and solidarity throughout the 'Third World' the G77 coalition, formed in 1964 by developing member countries with the primary intention of promoting its members' economic and humanitarian interests through cooperation at the level of the United Nations, took a strong initiative. In the late 1970s the Group expressed its concern at the 'imbalance of negotiating power between TNCs [transnational corporations] and their host countries and inability on the part of the latter to control the activities of the TNCs within their territories'.[32] Simultaneously, home countries wanted to ensure their investments abroad would be protected, 'specifically from expropriation without a commitment to compensation based on international law'.[33] In accordance with the principles and concerns of the freshly adopted NIEO, developing countries raised the issue of the dominance of MNCs over natural resources and strongly urged the UN for a reaffirmation of their sovereignty over their resources. The NIEO was an attempt by Third World developing states, in the wake of decolonization, to deploy international law to achieve economic justice and improvements in the areas of development and socio-economic rights.[34] Pushed by the G77, the United Nations General Assembly (UNGA) member states devised a set of NIEO proposals in 1974 including (1) that developing states are entitled to control and regulate all activities of MNCs within their territory; and (2) that international trade must be based on equitable, stable and remunerative prices for raw materials.[35] Despite its impressive aims and careful compilation, the NIEO was unsuccessful. It failed 'to displace the power and advantage held by influential states', it failed to alter international law which favoured the economic interests of capital-exporting states and, most importantly, it demonstrated the Third World's acceptance of the economic ideology of the capitalist mindset, inflating the value of foreign capital including the exploitation of local labour in developing countries.[36] Consequently, the UN set up the United Nations Commission on Transnational Corporations which drafted a code of conduct for TNCs, one of the first formalized instruments drafted by the UN that set an obligation upon MNCs to respect human rights in host countries.[37] However while developing countries insisted on the idea of adopting an international instrument that was binding on MNCs, developed countries were not prepared to go beyond the voluntary sets of guidelines already in place.[38] On the other hand, due to the ineffectiveness of the international institutions, some MNCs that sought to abide by human rights law attempted to create some provisions themselves. An example is the Sullivan principles designed by Leon Sullivan, former member of the General Motors' Board of Directors. These principles included the elimination of discrimination based on race, and the concept of equality in the workplace. The objective was that by engaging in human rights concepts like dignity and respect, MNCs could be a lever for the elimination of apartheid in South Africa. However, like the previously established soft law on obligations on multinational corporations, these principles were voluntary and unlike the OECD Guidelines which had the NCPs, there was no enforcement mechanism. The great majority of MNCs that adopted his principles did so with the sole motive of being able to continue to prosper in South Africa.[39] In summary, throughout the 1960s and 1970s, there were attempts at a variety of levels to bring together the concepts of human rights and multinational corporations. Though it was largely absent on the level of the United Nations until the late 1970s there were many first steps by international institutions to bridge this gap. The NIEO was the first set of concrete economic principles that were prescribed in international law 'articulating a form of justice based not on domination of one people over another'.[40] It was an 'effort to assert the sovereign autonomy of the non-western world',[41] exemplifying the importance of linking human rights and development, and the fundamental values of duties of international cooperation. However, there was still much to be done as the new decade of the 1980s saw a drastic restructuring of the global trade and investment system - ultimately ending in massive international debt and a dramatic increase in foreign direct investment. A Change in the Global Legal Architecture An accumulation of capital obtained by the main oil producing states in the Middle East led to the establishment of the Organization for Petroleum Exporting Countries (OPEC) Cartel in 1972. With the intention of creating a monopoly and obtaining major profits, OPEC raised the price of oil by approximately 400%, with its members keeping revenue in US or European banks, from which developing countries regularly borrowed in the form of aid and loans.[42] However, banks were now lending at higher interest rates to these countries as they were deemed less creditworthy. As a result of sovereign debt and the surplus problem in the international banking system, developing states were forced to rely on foreign direct investment (FDI), as opposed to private borrowing. The very principle that developing states wanted to control with the establishment of the NIEO was now negated by Western states selling MNCs to the developing world as necessary for their survival.[43] Simultaneously to the effects of the oil crisis, the political ideology of neoliberalism emerged on the global scene. Conservative governments gained power in western countries, communism collapsed in Eastern Europe with a move towards market economics, and Latin America implemented stabilization policies to boost their economies.[44] This process saw neoliberalism became an enemy for structural equality, political inclusion, economic access and human rights.[45] Prior to the implementation of neoliberal policies, the relationship between multinational corporations and their host state was formed through the conflict between the host country's national developmental interests as opposed to the corporation's global investment interests. The state being the more powerful actor, attempted 'to channel its private investments to serve its own developmental objectives'.[46] However, as Michael Peters argues, neoliberalism provides 'a universalist foundation for an extreme form of economic rationalism'[47], which according to Paul Haslam, was a re-forming of the modern state rather than the perceived notion of the state 'unambiguously withering away'.[48] As a result, power shifted from host countries towards multinational corporations as the era was characterized by liberalization of foreign investment rules.[49] As the United Nations World Investment Report of 2000 showed, out of the 1035 changes made in national legislation regarding Foreign Direct Investment (FDI) from 1991 to 1999, only 5.9% were directed at restricting FDI.[50] Now more than ever before, the existence and nature of human rights were jeopardized in the sphere of multinational corporations led by neoliberal politics. Yet when analyzing human rights and neoliberalism, the two concepts have a plethora of similarities that run counter to this assertion. Samuel Moyn states that human rights and neoliberalism share (1) a predecessor and (2) a target, namely the welfarist West and the post-colonial nation state seeking economic autarky respectively.[51] Both concepts emerged and were formalized in the West. As a target, developing countries need both economic (neoliberalism) and social (human rights) elements to establish economic control. Furthermore, the two concepts share key foundational building blocks. Firstly, the principle of prioritizing the individual 'whose freedoms matter more than the collectivist endeavours' and secondly, their shared antipathy toward the state due to their rejection of its moral credentials.[52] As described by Darder, neoliberalism is characterized by a rampant greed that subsumes any notions of equality and public responsibility.[53] At the heart of this lies the ultimate subversion of human rights. When faced with the powers of global capitalism, human rights struggle to maintain themselves in the Third World. A prime example countering this thesis is the idea that human rights are a handmaiden to neoliberal policies. The argument follows that human rights are so tightly related to the role of a freely functioning market that there could be no socio-economic rights without extreme capitalism.[54] Unfortunately under this notion, human rights fall victim to being seen as dependent upon the capitalist order, creating the illusion that multinational corporations enhanced and promoted human rights in the developing World. What Wolfgang Streeck termed as 'non-market notions of social justice' became impossible to secure. Any attempt to place social commitments over economic ones were expelled, leaving market pressures to form human obligations and be governed by the dictatorship of neoliberalism.[55] The World Bank and the IMF, backed by the United States and other western states, became key in the project for liberalization, privatization, and market-friendly policies, known as the Washington Consensus. MNCs were given the protection they needed to flourish, be it proprietary or intellectual property rights. The interests of human rights on the other hand were not regarded. Though excelling and growing more than ever before, human rights had done so 'on a discrete track spearheaded internationally through the UN'.[56] Directed by developing states, human rights were intentionally dealt with by the United Nations while international economic law was being dealt with by the international institutions where they hold the balance of power.[57] Simultaneously, the developing world saw the third generation of human rights emerge as a result of anti-colonialist movements in the post-Second World War era. Newly born independent nations voiced their concerns over repeating their colonial past and demanded a new set of rights. These included the right to self-determination, the right to a healthy environment and the right to participation in cultural heritage. These are reflected in Declarations and Conventions such as the Declaration on the Granting of Independence to Colonial Countries and Peoples of 1960, the Proclamation of Teheran of 1968 and the Stockholm Declaration of 1972.[58] What makes this generation of human rights exceptional however is that while they reflect neither the traditional individualistic approach of the first generation, nor the socialist tradition of the second generation, they simultaneously demand certain recognitions from the state while being able to be invoked against the state. Most importantly though, as articulated by Vasak, the third generation of human rights 'can be realized only through the concerted efforts of all the actors in the social scene: the individual, the State, public and private bodies and the international community'.[59] In other words, these rights belong to the community as a collective, rather than to an individual.[60] Drafted in 1986 by the UNGA, the Declaration on the Right to Development [61] (DRD) calls for effective international cooperation towards development objectives through the enhancement of human rights and the distribution of benefits.[62] The DRD gained inspiration from the NIEO as it relied on providing equal national opportunity through measures of fair distribution of natural resources and income. Alongside neoliberal policies, the two contradicting concepts were forced to work in tandem. Foreign investment in the developing world could proceed under the neoliberal ideology as long as it did not infringe the DRD. Interestingly, the right to development was coined by the former UN Independent Expert on the Right to Development, Arjun Sengupta, as 'growth with equity'. Growth should not only focus on the economic aspect, but also emphasize human rights and the principles of justice. This focus on equity, would require a 'a change in the structure of production and distribution in the economy to ensure growth was equitable', including the required international cooperation and not having to rely on the market.[63] Though the United Nations are promoting and enhancing the development of human rights, they are disregarding the fact that their work should be focused more on the human rights aspects entailed in the market, rather than solving human rights issues outside of the market framework. The development of human rights and the regulatory frameworks supporting multinational corporations attended very different interests. The new global legal architecture born of the oil crisis and rise of neoliberalism reorganized the relations between the Global South and Global North. At this point human rights and the regulation of corporations, with their distinctive genealogies, were forced to come together, but the failure of this exercise could not be challenged until the late 1980s when the third generation of human rights provided another opportunity for the merging of the two concepts. The outcomes of these new sets of discussions produced a more clearly defined relationship between human rights and multinational corporations which, although more sophisticated, was still unable to produce a satisfactory result. Nevertheless, the right to development began to take root in the corporate world. For the sake of their reputations, corporations were forced to appreciate the power held by vulnerable individuals that could act together as a strong collective.[64] As Claire Dickerson argues, multinationals became more aware of their relationship with human rights not only in regards to the individual, but rather to the society as a collective.[65] These were the first formalized steps to the recognition of what came to be known as Corporate Social Responsibility (CSR). The Heterodox Approach What became apparent in the sphere of business and human rights were two situations, (1) that states were either unable or unwilling to implement human rights; and (2) that multinational corporations acting in such states were unprepared to deal with the risks of harming human rights through their activities. This was seen especially in the private extracting sector, such as oil, gas and coal, using aggressive means to exploit remote areas and leaving large physical and social 'footprints'. Local communities began resisting the activities by the multinationals and the language of human rights became increasingly popular in challenging corporate norms.[66] Some of the world's largest MNCs had become culprits of violating human rights standards, including Nike, Shell or Yahoo. Nike was guilty of using child labour, while Shell misused public funds to practice corruption and theft at all levels.[67] The effects were reflected in local communities that resorted to violence and criminal behaviour, significantly affecting the living conditions of these areas. In the early 1990s, some corporations began adopting measures to comply with responsible business conduct. CSR was a voluntary form of business self-regulation that attended the current societal goals. It involved the creation of monitoring schemes that regulated the workplace standards and policies of the global supply chains. However, what caused CSR to emerge, was not only pressure exerted by nations that felt their human rights had been impinged, but also a wider global political ethos. With its emphasis on privatization and deregulation, neoliberalism promoted CSR initiatives in order for corporations to gain self-control and rely less on direct government initiatives. Due to its voluntary nature, CSR was not conceived as a regulatory instrument but as a learning forum to promote strategies that enhanced socially responsible policies. This included the enhancement of human rights, environmental protection and anti-corruption efforts. [68] CSR had now progressed to the forefront of the global business scene by morphing out of corporate philanthropy.[69] Corporations began adopting voluntary schemes that not only adhered to social policy, but at times even went beyond the standard set by local requirements, which occasionally created conflict between the two.[70] Unilateral corporations produced company codes, with companies such as Gap and Nike adopting theirs in 1992. This involved internal audit teams and ethics officers to be established, verifying that contractors were complying with their company's codes of conduct. Gradually, social audit teams emerged onto the global scene. As one of the most prominent, the Fair Labour Association (FLA) monitored the working conditions for some of the top athletic brands such as Nike, Puma and Patagonia. In the food industry, the label of Fair Trade emerged, ensuring for local farmers the social, economic and environmental standards they deserved. Corporations adopted CSR measures mainly to improve their reputation. However, perhaps a greater incentive for corporations to adopt CSR measures lies in the financial risks posed by community pushback as a result of human rights violations. These pushbacks cause delays in design, operation, construction, siting, granting of permits etc. Further, they can create problems and relations with local labour markets, higher costs for financing, insurance and reduced output.[71] In a study of a large multinational company that wished to remain anonymous, Goldman Sachs found that it had accrued $6.5 billion in such costs over a two year period.[72] A great percentage of these costs could be related back to the staff time in managing conflicts that arise in communities as a result of human rights violations. In some instances between 50% and 80% of an assets manager's time can be devoted to these issues. Thus, it is clear that in this lose-lose situation, where MNCs violate human rights and thus incur losses, it makes sound corporate sense to adopt some sort of CSR measures.[73] Despite the improvements and the clear step forward the business world took in addressing human rights, CSR involved limitations and fragmentations that challenged its success. It was built on the assumption that it is an effective mechanism for a corporation to positively reconnecting with the community it is based in. Thus, in practice, CSR operates under the presumption that society has granted authority to corporations with naturally applying legal responsibilities.[74] In 2000 John Ruggie conducted research in the Fortune Global 500 and a wider range of corporations to assess the extent and success of voluntary initiatives promoting human rights. Staff monitoring schemes had evolved, demands by socially responsible investors had grown, and large public sector funds all aided in this development. However, the research also found 'company-based initiatives fell short as a stand-alone approach'.[75] Most companies still did not have the capabilities of managing human rights risks and instead were acting on a reactive based notion. Moreover, it was within the company's discretion to decide which human rights the company would address and furthermore how to define its measures. Thus, their voluntary nature could often be used as a camouflage to delay real reform.[76] A logical response to such a broad limitation would be to impose direct obligations under international law upon MNCs. Though only states and international organizations have legal standing in international law, the general view on this contention is that it would be possible to impose obligations upon MNCs due to their major economic and political influence as explained earlier, and their capabilities of influencing the enjoyment of human rights.[77] However, as explained by Zerk, the challenge lies in 'developing jurisprudence which refines and makes precise the vague aspirational statements [.] in the CSR debate'.[78] However, as the law stands, the most promising and efficient method for applying obligations on multinational corporations remains to be the national courts. Yet the fact that claims must be raised as a tort-based litigation proving a violation of domestic tort principles rather than claiming a violation under international human rights casts doubt over this method. An interesting exception to this is the US Alien Tort Statute of 1789. The tort states that district courts 'have original jurisdiction of any civil action by an alien for a tort only, committed in violations of the law of nations or a treaty of the United States'.[79] The original intention of the statute was to establish a civil remedy for violation of international law norms such as piracy, mistreatment of ambassadors and the violation of safe conducts.[80] This piece of legislation lay dormant until the 1980s when human rights lawyers discovered its potential for foreign plaintiffs to raise a claim for certain human rights abuses against an individual of any nationality, or a corporation as long as they had a presence in the United States. The question whether the Act could be enforced against a corporation was considered in 2012 in the U.S. Supreme Court case of Kiobel.[81] The court held that there was a presumption against extraterritoriality applying to claims under the Statute. There is therefore no application of the statute abroad unless it is explicitly stated in the international law which is the subject of the claim.[82] As stated by John Ruggie in his advice to the Human Rights Council in 2007 'no single silver bullet can resolve the business and human rights challenge. A broad array of measures is required, by all relevant actors.'[83] Ultimately, as a measure to seek guidance on the matter, this led to the UN Global Compact in 2000, the largest global CSR initiative.[84] The UN Global Compact was a strategic policy initiative posed by the former UN Secretary General Kofi Annan that aimed at improving corporate conditions in areas such as human rights, environmental protection and labour rights.[85] It was a prospective and hopeful initiative that was designed as a learning forum to develop, implement and disclose sustainability principles among corporate actors.[86] At its time, the Global Compact was the most far-reaching, non-governmental set of policies aimed at catalyzing the voluntary nature in the corporate citizenship movement.[87] Legal scholars such as Meyer and Stefanova felt the Global Compact could shape the relationship between MNCs and human rights through 'rewarding responsible TNCs [MNCs], while shaming at least some of the irresponsible TNCs [MNCs] into better promoting human rights'.[88] Their only concern about the extent of the success of the Global Compact lay, in the Global Compact's voluntary nature. Comparing it to the OECD Guidelines implemented 25 years earlier, an initiative like the Global Compact will only be successful if there is commitment to the initiative at all levels of the international system. Thus, the main task is to put a human face on globalization through the values and principles shared by the people, the corporation and the state.[89] However, Aravalo and Fallon dispute this. Published in 2008, their Report uses the Compact Quarterly and UNGC Annual Review to critique the Global Compact's activities and practices throughout its eight years of existence. Published by local networks and the UN respectively, they evaluate new businesses adhering to the Global Compact, as well as Global Compact practices and responses. Aravalo and Fallon found that after evaluating the various progress reports, the Global Compact falls short of being a successful initiative. According to the UNGC Annual Review, there are a multitude of gaps existing in the Global Compact framework. Research instruments for instance, under the principles of human rights and labour protection, have been deemed as inadequate as participants have failed to voice their concern over the protection of such rights within their corporation. The Global Compact has solely used online surveys to administer data, which smaller businesses are often unwilling or unable to provide. The methodology applied by the Global Compact was ambiguous and did not show the extent of the success of CSR initiatives.[90] Alavaro and Fallon argue that it would be highly beneficial for the Global Compact to re-think its methodology process of evaluating its success by introducing a chronological component into its future research models. [91] It would allow for a clearer comparison not only for participants of the Global Compact, but also for the comparison with non-Compact companies in the area of corporate responsibility.[92] As a result of this poor research methodology, the Global Compact has difficulty assessing its direct influence on the broad and voluntary concept of CSR. There are key principles of CSR that fail to receive the attention they deserve in the scope of the Global Compact. However, this is not to say that the Global Compact has been an outright failure. The Annual Review, though lacking quantifiable data, has provided a wide array of case studies providing evidence for the practical influence of the Global Compact on participants. These include programs in education and working relationships the Global Compact has encouraged and facilitated. It can be said therefore, that the Global Compact is making a difference, even if only in these cases. Until shortly after the turn of the millennium, neither company codes nor multilateral initiatives such as Global Compact, successfully achieved the necessary, concrete obligations in regard to human rights and environmental protection demands. This was set to change with the arrival of the United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises (Norms). Drafted in 2003, the United Nations Sub-Commission on the Promotion and Protection of Human Rights attempted to merge the concepts of MNCs and human rights and transform these newly developed principles into hard law. The intention was to impose human rights obligations upon companies through the domestic legal systems of their host countries. The Norms clearly express that 'states retain primary, overarching responsibility for human rights protection' and that corporations are identified as 'Duty-bearers' based on that expectation of following human rights principles.[93] The expectations expressed by the Norms are supported by enforcement mechanisms for their implementation which address the requirements that MNCs must adopt in terms of their internal practice. Furthermore, there are a multitude of rights that go beyond what is traditionally accepted as international human rights law. Examples include rights associated with consumer protection, the environment or corruption which are covered by different areas of the law.[94] However, the Norms failed to achieve promising results. Described as a 'train wreck' by John Ruggie, the Norms fell under heavy criticisms for a plethora of reasons. Firstly, the Norms fall under heavy scrutiny for attempting to impose obligations upon corporations, while simultaneously imposing parallel obligations on the state. The intention was to address the fact that MNCs operate in a legal vacuum due to their status of acting as a multinational. To alleviate this issue, it was thought that binding MNCs to hard international law would be the best option. On the one hand, minimalists argue that binding multinational corporations to international law is not an appropriate method as this would go beyond the concept of soft law initiatives such as Global Compact. This argument is developed by stating that binding corporations to international law would 'privatise human rights'. The Norms would be placing obligations on an entity that was never democratically elected, nor eligible to make reasonable decisions in regard to human rights at the level of international law.[95] On the other hand, maximalists lobby for a judicial body solely focused on the practice of multinational corporations and argue that corporations should be bound by international law.[96] Secondly, there was severe backlash against the Norms from states, corporations and businesses who argued that there was a lack of consultation from the Sub-Commission when drafting the Norms. However, this argument has since been disputed by institutions such as the Corporate Europe Conservatory or the scholars Weissbrodt and Kruger.[97] In regard to the discontent presented by states, many argued that there was a lack of involvement on their behalf in the Norms' development. As stated by Kinely, Nolan and Zerial, it is of vital importance that in issues revolving around CSR and their wide variety of stakeholders, everyone's voice must be heard when protecting human rights.[98] Thirdly, issues were raised regarding the language used by the Norms. Terms like 'sphere of influence'[99] and 'complicity' were deemed as vague and unclear.[100] It is agreed upon, even by supporters of the Norms, that such terms must be defined more definitively and where possible, draw definitions from more grounded areas of the law like criminal law, tort or contract law. This attitude towards the Norms from corporations shows the extent of their distrust and the scare factor used to attempt to dismantle the Norms.[101] However, even though the Norms failed as a concept, as Kinley, Nolan and Zerial maintain, 'the Norms have been a beneficial and fruitful initiative, reinvigorating debate on business and human rights'.[102] Previous to the imposition of the Norms, CSR had found itself in a position that was stagnant, focusing solely on codes of conduct that should be implemented by corporations using a bottom-up approach. The Norms altered the position of CSR to now provide a top-down approach and provided human rights activists with hope that human rights protection in regard to multinational corporations was now in the hands of the United Nations. However, the reactions to the Norms from the CSR community varied. CSR had been a newly emerging concept which was still unclear when fitted into the international legal order. It was still in its early years of development with highly broad-reaching initiatives in the fields of both soft and hard law. The playing field for CSR was simply too big for such an underdeveloped concept to handle. Further, it was attempted to implement CSR through domestic laws and quasi-legal initiatives raised to the level of international law. It is therefore often perceived that the implementation of the Norms were an attempt to remedy CSR by uniting these various aspects into one document at the level of the United Nations. The Norms conjoined national and international levels of CSR while maintaining that states continued to hold the primary responsibility of ensuring that businesses protect human rights. The world was a 'deeply divided arena of discourse and contestation lacking shared knowledge, clear standards and boundaries; fragmentary and often weak governance systems concerning business and human rights in states and companies alike'.[103] A range of governments still expressed their demand for further attention to be given to the relationship between human rights and the practices of multinational corporations. Thus, the United Nations appointed a team led by John Ruggie to establish the Guiding Principles. Rather than establishing a new international framework as was previously attempted with the Norms, Ruggie was 'urged [.] to focus on identifying and promoting good practices and providing companies with tools to enable them to deal voluntarily with the complex cluster of business and human rights challenges'.[104] Ruggie moved away from the traditional 'mandatory approach' which involved the compliance of national laws in correspondence to a corporation's voluntary measures and practices, to a heterodox approach. This heterodox approach was devised to create an environment of mixed reinforcing policy measures that provided cumulative change and large-scale success. The Guiding Principles lay on three foundations: (1) the state duty to protect against human rights abuses; (2) the responsibility by corporations to respect human rights and the implied obligation of acting in due diligence; and (3) the need for greater access to remedies for victims. However, there are two things that the Guiding Principles fail to accomplish. Firstly, to create binding international law and instead rely on normative contributions which further elaborate the implications of existing standards. Secondly, the Guiding Principles 'fail to ensure the right to an effective remedy and the need for States' measures to prevent abuses committed by their companies overseas'.[105] Amnesty International goes further by reiterating that aside from lacking accountability measures, the Guiding Principles should mandate a due diligence approach rather than only recommending it, as this would solve internal as well as extraterritorial accountability issues. Alongside Amnesty International, Human Rights Watch criticized the Guiding Principles for not adopting a global standard in corporate responsibility, and instead resort to a 'sliding scale' based on a corporation's size and geographic location.[106] However, when compared to other governance regimes in the past and present, the Guiding Principles seem to be a robust framework. Although various human rights organizations and NGOs identify neglect of human rights in the framework of MNCs, the Guiding Principles reiterate business as an instrument to contribute to societal welfare.[107] Thus, it acts as a basis for the empowerment of society and a benchmark to judge practices and conduct of corporations and governments.[108] Conclusion The discourse of the co-emergence of multinational corporations and human rights took the world by storm. The ongoing globalization of multinational corporations and the evolution of the concept of human rights were born attending different aims in the global legal order. Their greatest challenge however was not necessarily their harmonization and co-existence, but more importantly co-existing under the intentional gap created through the world's largest and most influential actor, the United Nations. This was clearly visible in the 1960s and 1970s. Throughout the various Reports and Declarations that were passed through the international institution, the two concepts were kept separate. While the United Nations was enthusiastic for the growth of both MNCs and human rights, it intentionally avoided discussing the harmonization of both concepts. Due to the underlying pressures imposed on the United Nations by the tensions from the Cold War, the UN was left in a legal vacuum unable to merge the two distinctive genealogies. The global international legal order was unaware of the extent of the importance of such a gap being eradicated before adopting a resolution as complex as the NIEO. Thus, from this point onwards, the NIEO was therefore already bound to be unsuccessful. Not only had international law not developed enough to impose such obligations upon MNCs, the corporations themselves were not aware of the ramifications and necessity for abiding human rights obligations as I showed in the third section of this dissertation. Enthusiasm for further initiatives such as the push by the G77 or the United Nations Commission on Transnational Corporations was only short lived. The events of the 1980s greatly disrupted the already turbulent environment of the global international legal order creating a greater gap between the concepts of multinational corporations and human rights. The 1980s became a stage which saw a great change in the global legal structure. The NIEO was an already broken concept from the outset as the conceptual gap had already created a disparity in the relationship between MNCs and human rights. This meant that although they were not aware of it at the time, the Global South could not rely on the imposition of the NIEO. Fostering the Western neoliberal policies, the conceptual gap between MNCs and human rights was now well established. For human rights to become a globally instructed concept, MNCs are a useful tool to spread, promote and enhance human rights across the globe. This of course is under the condition that the MNC does not violate human rights. From the other perspective MNCs rely on human rights in terms of their societal and financial risks. It becomes clear that when this is not realized by the proponents of both concepts, it can lead to major discrepancies and disparities as was proven in the Global South during this period. If there had not been this conceptual gap, and instead there had been a clear and devised relationship between MNCs and human rights, the effects of the oil crisis and neoliberalism would not have left the detrimental mark in developing countries that they did, potentially allowing the NIEO to prevail. However, the ongoing persistence of developing countries and their call for the third generation of human rights to gain prominence forced MNCs to catch up with their relationship to human rights. What emerged, were essentially the first initiatives and practices of CSR. CSR was heavily affected by the fact that it relied on the voluntary nature of businesses to adhere to as well as practice CSR. Even though corporations had an incentive to adopt CSR measures, weak monitoring systems allowed violations to still occur on a grand scale. The issue was that the multinational corporation as a concept was still unclear and lacked definition and that tying MNCs down with hard international law was not possible due to the diversity of MNCs. CSR allowed for too large a divergence from the issue at hand and required to approach human rights at a different angle. This was the key reason for the partial success of the Guiding Principles. Ruggie's unconventional, heterodox approach provided clarity and distinct concepts that individuals, business and states could adhere to. Although the conceptual gap has still not vanished, the UN has after an array of various attempts, managed to narrow the gap that it had created almost sixty years ago by continuously forcing society to rethink and redefine the relationship. What exactly lies in the future is uncertain and impossible to foresee. It can be said with great certainty however, that if initiatives such as Global Compact or the Guiding Principles are enhanced and given more attention, the world will be faced with a much clearer and concise relationship between multinational corporations and human rights. Focusing on monitoring mechanisms, methodological research and greater transparency and accountability among all actors involved will undoubtedly seal the conceptual gap that has caused the international legal order to experience such unsettling times. [1] Pahuja, Sundhya. Saunders, Anna. Rival Worlds and the place of the Corporation in International Law in Dann and Von Bernstorff (eds). Decolonisation and the Battle for International Law (OUP, 2018) p.1 [2] Ibid. [3] UN, Multinational Corporations in World Development ST-ECA/190 [4] Linarelli, John. Salomon, Margot. Sornarajah M. The Misery of International Law. (OUP, 2018) p.245 [5] Ruggie, John. Just Business. (W.W. Norton & Company, 2013) p.70 [6] United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises E/CN.4/Sub.2/2003/12/Rev.2 [7] Alston, Philip. Mégret, Frédéric. (eds) The United Nations and Human Rights: A Critical Appraisal (Second Edition, OUP, 2020) p.1 [8] Clapham, Andrew. Human Rights: A Very Short Introduction (OUP, 2007) p.42 [9] (n.8) p.108. [10] ibid . p.109 [11] Allina, Eric. Imperialism and the Colonial Experience in Paul A. Haslam, Jessica Schafer and Pierre Beaudet, Introduction to International Development (3rd Edition, OUP, 2017), pp. 24-42. p.39 [12] Ibid. p. 40 [13] Sornarajah M. International Law on Foreign Investment (CUP, 2010) p.5 [14] United Nations Department of Economic and Social Affairs, Multinational Corporations in World Development, 1973 ST-ECA/190 p.VI [15] ibid. p.1 [16] ibid. [17] Joseph, Sarah. Castan, Melissa. The International Covenant on Civil and Political Rights: Cases, Materials. (3rd Edition, OUP, 2013) p.4 [18] ibid. p.5 [19] ibid. [20] Alston, Philip. U.S. Ratification of the Covenant on Economic, Social And Cultural Rights: The Need for an Entirely New Strategy. The American Journal of International Law Vol.84, No.2 (CUP,1990) pp.365-393, p.4 [21] UN General Assembly, International Covenant on Economic, Social and Cultural Rights, 1966, Article 1 [22] Simpson, Gerry. The Diffusion of Sovereignty: Self-Determination in the Post-Colonial Age (Ashgate Publishing, 2000) p.266 [23] Ibid. [24] Organisation for Economic Cooperation and Development, OECD Guidelines for Multinational Enterprises, 1976 [25] Carasco, Emily. Singh, Jang. Towards Holding Transnational Corporations Responsible for Human Rights. European Business Review Vol.22, No.4, (Emerald Publishing Group, 2010). p.4 [26] Cernic, Jernei. Corporate Responsibility for Human Rights: A Critical Analysis of the OECD Guidelines for Multinational Enterprises Hanse Law Review, Vol.4, No.1, (2008). p.16 [27] Ibid. p. 12 [28] Sanchez, Juan Carlos Ochoa. "The Roles and Powers of the OECD National Contact Points Regarding Complaints on an Alleged Breach of the OECD Guidelines for Multinational Enterprises by a Transnational Corporation." Nordic Journal of International Law (2015) Vol.84, No.1, pp: 89-126 p. 18 [29] Bolt, Cassidy. "Leveraging Reputation in Implicit Regulation of MNEs: An Analysis of the OECD Guidelines for Multinational Enterprises' Capacity to Influence Corporate Behavior." Corporations and International Law, 20 Jan. 2018, Available at: sites.duke.edu/corporations/2018/01/20/leveraging-reputation-in-implicit-regulation-of-mnes-an-analysis-of-the-oec

Issue 37.5 of the Review for Religious, 1978. ; Psychosexual Maturity in Celibate Development Immortality, Old Age and Death Developing Constitutions and Directories Volume 37 Number 5 Septe~mber 1978 REVIEW FOR RELIGIOUS is edited in collaboration with faculty members of the Department of Theology of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. © 1978 by REVIEW FOR RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $8.00 a year; $15.00 for two years. Other countries: $9.00 a year, $17.00 for two years. For subscription orders or change of address, write REVIEW FOR RELIGIOUS; P.O. Box 6070; Duluth, Minnesota 55802. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Dolores Greeley, R.S.M. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Associate Editor Questions and Answers Editor Assistant Editor September, 1978 Volume 37 Number 5 Correspondence with the editor and the associate editors, manuscripts and books for review should be sent to REVIEW FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gailen, S.J.; Jesuit Community; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsylvania 19131. "Out of print" issues and articles not re-issued as reprints are available from University Microfilms International; 300 North Zeeb Road; Ann Arbor, Michigan 48106. Not As Demanding an Answer Mary Corona, F.M.D.M. Sister Mary Corona, nurse and mid-wife by profession, has been a religious for 23 years. After fifteen years of service in Zambia, she is presently w6rking at a nursing home of her com-munity: Mount Alvernia; Bramshott Chase; Portsmouth Rd., Near Hindhead; Surrey, En-gland. Recently someone quoted a sister as saying that she will remain in religious life until or unless Mr. Right comes along. With the greatest respect for those who see the crises which presently exist in our religious communities as lying e!sewhere, I would submit that here, in this attitude, is both nut and kernel of the~ pyoblem. How big this. problem is might be difficult to assess, but it would seem fair to suggest that it is as large, or as small, .as the number of sisters dragging along who are oriented in this way. It is true that religious life is bedeviled with all manner of other diffi-culties, but these will never destroy consecrated living. Indeed, they never could;;for consecration is of the heart, and is able to stand against the ebb and .flow of contrary tides--but not that of the uncommitted heart. An-chorless, it drifts aimlessly to and fro. One can only feel a deep compassion for sisters living in this way. They have missed out on both sides of life, and the wonder is that they stay so long. Our way of life has little to offer once theheart grows cold, for all that remains is an existence Centered on regulations, work, meals--and frus-tration. Religious life was never rheant to be like that. It was never meant merely to provide board and lOdging while our heart plays elsewhere. It was never meant simply to provide a base to which we return every so often to pick up our mail and clean clothes. We did not make vows of religion just to obtain financial security, material comfort, and freedom from the re- 641 642 / Review for Religious, Volume 37, 1978/5 sponsibility of rearing a family. Yet all this, and much more, is implicit in an attitude of waiting for some one or something "worthwhile" to come our way. If we come to the point where we see our:institute as something separate from the Person who calls us, there is little wonder we lose our love for it. No one can really love an institution on its own merits. No sane adult waxes lyrical over the government, or glows with love about the local housing department. Institutions, especially legislative ones, are just not things which warm our hearts. Our own institute can soon come to be viewed in much the same way.-.:Once we have lost our focal point all else begins to diSintegrate. Riales become restrictive, authority becomes oppressive, ac-countability is no longer acceptable, and our eyes start roaming the world for a way out. Ways out are not difficult to find, and so the further we get from our committed attitude of heart, the more normal it seems to be wandering abroad. We may still talk bravely about the love of God. But words do not feed a hungry heart, and we are hungry---craving for love as only a woman can crave. Separated from the trtie center of our lives, we will v.ery soon seek out its counterfeit. Borderline friendships, such as sincere married women would consider out of the question, are accepted as offering "meaning" to our drifting lives. Social activities unbecoming to a life consecrated by vow are welcomed as a relief from boredom. Fantasies, imaginings, unrealistic day-dreams eat away at us until, predictably, we file our petition for dis-pensation. What started off as something so glorious finishes with a slip of paper authorizing us to go our way. It would be pleasant to think that this unhappy pic(ure is an exaggeration. But one only has to look back through religious perio~licals covering the last few years, and pick out the articles written by sisters, to find a substantial proportion containing material,of this depressing kind. So, what should our lives be? Although we rub shoulders with many another on our journey through life, in the final analysis it is our own individual experience that shapes our views and convictions. My own con-victions concerning religious life have been crystallized and refined in many a furnace. Therehave been times when it seemed that I, like many another, just did not have the necessary courage to go on. St. Paul seemed to me to have missed the mark when he said, "You will not be tempted beyond your strength," for on those occasions I was being sorely tempted, in a way that seemed to have far outstripped my strength. , Yet it was at this very point each time that help came. Some tremendous force seemed to pluck me out of the fearful void and I was set down once again on firm ground. I now know experientially what I had known pre-viously only on theory, that St. Paul was right in what he said,just as I also know that my vows were a bilateral contract, and God on his side has an obligation to care for me--and he will. I know that however far he tosses Not As DemandinR an Answ~er / 64~ me, he will cradle me again. I know that my life is as inextricably bound up with his as his is with mine. He cannot do without me any more than I can do without him. I might be dispensable to others, but he will never throw me hway. He calls me by my name, softly and gently, not as demanding an answer, but as begging a surrender. I am his cherished one, his beloved child, and all that I do, all the wrong that is in me, will s6mehow be colored by his great ~lo~ve for me. As I grow on awarenes~ of his love, I begin to drop my masks and lower my barriers; I unfold and develop, unconscious of the strength of his con-cern. I'no longer worry~ whether I am worthy to be loved by him--such questionings are futile, for his love is already a fact. I no longer fear to accept his love, worried over my shabbiness, because near him my tatters are transformed. ~. I am aware of my weakness, my need for help, my sometimes inability to "go itS' alone. 1 know that I nee~d friends, I need. encouragement, I n~ed acceptance and love from those around me, for the stuff of my being is human and craves these ~hings. But I do not need a lover, I do not need a Mr. Right. I would have no room for him. I would not know what to do with him, for all the time I would spend with him my heart would be crying out for my true lover, my Lord and Master. I wear His ring on my finger and there it will remain until in death another will remove it, for then all need of visible signs will have passed. I know I have many faults--some glaring, ¯ some tucked away--so be it. He will not allow me to persist in dangerous or damaging attitudes for long, but he will love them out of me, and in his tenderness will leave no scars. I_will never leave him, not through any strength or goodness of mine but because he will not let me go. He bargained for me at too great a price. Why should I want to leave him anyway? What fault can I find in him? Where has . he failed? What promise has he not kept? When has his love grown cold and~ his eyes sought out anothe~r in preference to me? I can accuse him of none of these things. Through~ut my life others have let me down, but him-- never! I have pained and anguished him. I have demanded my head, and he has given it to me. I have argued and tossed the ball with him, provoking a reaction and, having exhausted myself, found his long, beautiful patience waiting quietly to take me back again. I have never received a reprimand, not even in the deepest places of my heart, but in any wrongdoing I have only ever been conscious of his heartbreaking quietness while he waits, and, as we set off together again; it is as though the wandering past had never been. And so my vows and my ~religious life are only means to a glorious end. They are not my life, but the !oom on which the fabric of my life, the fabric of my love is being woven. They will hold all things together for me until the One I have loved so imperfectlyin this life will invite me to quit it and come with him, where, because he will never leave my side, I shall do all 644 / Review for Religious, Volume 37, 1978/5 things perfectly. And then, in the words of that delightful English medieval recluse, Julian of Norwich, "All will be well. All manner of things will be well." This then is what was promised to us on making our religious profession. We were assured that if we faithfully observed all that was implicit in our vows we would attain to eternal beatitude. We took the unknown future on trust, and in its unfolding we have doubtless experienced great joys and rich blessings, both interwoven with a handsome share of heartbreak. Things have changed, people have changed, we ourselves have changed. No one ever promised that it would be otherwise. Yet in all the movement in which we are caught up, God has remained constant. He has not, he does not, he will not change. So infinitely lovable, tantalizingly beautiful, how is it possible for us to want another? We have our Mr. Right, maybe we never stood still long enough to recognize him. Maybe we have never moved in closely enough to experience him. It is never too late, for in his constancy he is still waiting. He has not moved. He will always be waiting while there is the smallest hope that we might turn back. REVIEW FOR RELIGIOUS HAS MOVED! As of June 19, the editorial office of REVIEW FOR RELIGIOUS has relocated from its Grand Boulevard location to its new address: Review for Religious Room 428 3601 Lindell Blvd. St. Louis, MO 63108 Psychosexual Maturity in Celibate Development Philip D. CristantiellO Dr. Cristantiello is a consulting psychologist to St. Joseph's Seminary, St. Vincent's Hospital School of Nursing, the Dominican Sisters of Newburg and to Elizabeth Seton College. He resides at 130 Sherwood Ave.; Yonk.ers, NY 10704. Once upon ~. time a person could reiy on .his certainties. They accom-panied him as comfortable companions throughout life. For example, just about everyone knew that the priestho6d was limited to men, that homo-sexuality was not only different but also deviant and that no child born Robert would become, an adult called Roberta. It wasn't even necessary to discuss such matters. They were considered self-evident. Now, however, we have come uncomfortably to the realization that society has taken many of our "knowns" and chan.ged them to."maybes." So it is fitting to discuss the subject of psychosexua! maturity with a certain degree of caution. The views expressed in this paper are directed particularly toward pro-grams of preparation for the priesthood. It is likely, however, that many of the comments will apply to all who have chosen a celibate way of life. After briefly identifying some of my working assumptions, I shall discuss toe topics of sexuality, psychosexual maturity, intimacy and celibacy. In ad-dition, some questions about the effects of a homogeneous environment on preparation for. celibacy will be raised. The final section of the paper will offer some guidelines to seminary educators. Since each of these topics is so complex, 1 have focused my thougl~ts on their psychological aspects. My intent is not to minimize the moral and theological dimensions of these subjects. They are simply beyond my competence and are appropriately left to others. ~ 645 646 / Review for Religious, Volume 37, 1978/5 Some Working Assumptions My discussion of psychosexual maturity is based upon certain assump-tions derived from empirical studies of healthy and mature persons and concepts of biological normality.~ These assumptions are: ---All forms of sexual expression are not equally reflective of normal psychosexual development; e.g., homosexuality. --The criteria for judging mature behavior in non-celibates will not necessarily be the same for celibates; e.g., procreation is normative ¯ for the species but trot for religious. --The absence of, or seeming immunity from, sexual striving and stresses is trot necessarily indicative of psychosexual harmony; e.g., the absence of conflict may be due to such mechanisms as repression. ---Mature individuals are not invariably stable or immune to dis-organization; e.g., a priest may have a personal crisis which tem-porarily disrupts confidence in his vocation, but over the long run the quality of his commitment can remain high. ---Strong, persistent motivations will assist the celibate in organizing purposeful-behavior; e.g., Christian directional stability helps one cope in an unstable, value-changing society. --The validity of concepts of psychosexual maturity does not rest upon their being evidenced in the personalities of most religious; e.g., in the Kennedy-Heckler stud), of the priesthood most priests were found to be underdeveloped. This does not mean, however, that psycho-sexual maturity is impossible in the priesthood. ---It is unlikely that I can propose a universally a6cepted concept of psychosexual maturity. The diversity and complexity°w, hich one may find in the experiential world of well functioning celibates has not been adequately researched and studied. Sexuality ' ~ ' The Sexualization of Celibate Life Sexuality is increasingly selected as a topic of discussion by celibates. The appearance of books, workshops, and articles devoted to various as-pects of this subject attest to this assertion. There is an apparent readiness on the part of many persons in religious life to address the phenomenon of "human sexuality. Indeed, there has been a curiously sudden emergence of "expert commentators" on the subject. In the past it was not that religious could deny that sex was a fact of life, but that many celibates simply did not regard it as a useful fact and could more easily avoid its role in their lives. It was not unusual for both religious and laity to think of celibacy as a state of being asexual. Today, with our widespread cul(ural relativism and appearance of psychological sophis- ~Douglas H. Heath, Explorations of Maturity (New York: Appleton-Century-Crofts, 1965), pp. 32-34. Warren J. Gadpaille, The Cycles of Sex (New York: Scribners, 1975), pp. 5-7. Psychosexual Maturity in Celibate Development / 647' tication, many old views are being displaced. "Experts," even though they be far removed from formation programs, seem capable of speaking at:great length and with great conviction about the preparation of men for priest-hood. However else we may describe these times, most certainly it will not be called an age of humility. Another sign of how sexuality has saturated our culture is that the noun "celibate" appears more and more frequently in print with modifiers like "sexual" or "genital." This facile use of terms does not automatically signify any real move toward maturity; it merely misleads some into think-ing they have made a substantial step in that direction. In such a climate we may start to believe that using the language of sexuality is,synonymous with being mature. The articulated vocabulary of sexuality doesn't easily trans, late into the nonverbal language of behavior. Despite the recent proliferation of publications and the shifts in attitude, I am inclined to believe that the practice of celibacy and the sexuality of celibates is I,argely an unknown. There is .little available evidence from serious, systematic study which adequately describes the impact of celi-bacy on the~lives of~priests and other, religious. We have operate~ with many assumptions and assertions about how difficult ',c, elibacy is, its"impact on personality functioning, and what resources prove us.eful, and which do not, in sustaining a p,erson in a celibate vocation. There is relatively little verifiable information about the d~gree of'sucCess which priests and reli-gious have achteved !,n rema~mng faithful, and not much common agree-ment as to the criteria for defining a healthy celibate life. In addition, the relationship of successful celibate commitment to type of preparation, per-sgnality, work satisfaction and age has not been clearly delineated. It may seem overly ~imple ~to state.my next observation in relation to the practice of celibacy, but sometimes the obvious is neglected. Sexual ab-stinence, like sexual gratification is a part-time, not a full-time experience. Persons who actively gratif.y t.heir sexual needs do not do so continuously any more than celibates have to rehounce genital e~prgssion continuously. The point is that sexual abstinence may have to be continual in religious life, but that d0es" not mean it i~ continuous." While it may be true that we now live in a society which insanely operates as though desire and gratificatio.n were synonymous and need to be experienced simultaneously, we may have been equally absurd in the past by overplaying the sacrificial nature of abstinence. Ih a sense, ~then, in efforts to redress some of the problems associated with an asexual approach, our concept of celibacy now seems to have become rather Sexualized, Education for Sexuality The celibate may a,,ccept~the~fact of his seXuality but it may not help him very ,much because the meaning of this fact keeps changing as the celibate zContinual refers to an indefinite succession or recurrence of events while continuous implies ,an uninterrupted experience with unchanging intensity and'withou~ modulation. Review for Religious, Volume 37, 1978/5 advances in age~ He soon learns that becoming an enlightened and re-sponsible sexual being is a life long challenge. Education for a celibate life is not just a task for the young seminarian. Sexuality presents different demands and has different meanings at different points in a person's life. For example, an individual may find the stresses ofa celibate priesthood. more manageable when he is young because a certain proportion of his interactions provide indications that he is regarded as an attractive male. As he ages, such reassuring experiences may0become infrequent and his self-image threatened. He may then become more imprudent in seeking con-firmation of his attracliveness as a man. In addition tothe changing nature of one's sexuality seminaries for the most part did not make it easy for students to acquire the knowledge, attitudes and skills which would enable them to understand what a celibate life-style entailed. While the introduction of courses on human sexuality has been of some help, there is still insufficient opportunity for students to discuss celibate life with priests and women religious because there still exists a sense of vulnerability and embarrassment among these groups. Preparation for a life of celibacy must involve more than such discrete events as coml61etion of a course in human sexuality, making vows or becoming ordained. Such events are no more a guarantee of mature sexual functioning for celibates than falling in love, gel~iing married and procreat-ing are for non-celibates. The seminary should strive: to impart to its stu-dents that the understanding, enjoyment and management of their sexuality is a continuing responsibility which must be shared wiih other persons. This responsibility does not cease with ordination. Al~ter a man leaves the semi-nary, he should be able to look forward to assistance from diocesan-spon-sored programs which will help him fulfill his commitment. Some Problems in Understanding Sexuality It is easy to assert that an understanding of the effect of sexuality on one's vocation depends upon comprehending the nature of sexuality. Such insight, however, is difficult to achieve. Our comprehension of human sexuality has been shaped as much by folklore and fantasy as by science and clinical experience. Our sources of knowledge have often been lacking in reliability. We have been limited as much by resistance in the scientific community as by social inhibitions. And what is perhaps more to the point, it is practically impossible for any individual to know at any given moment how his sexuality is affecting him any more than he generally knows how his circulation is affecting him. High sounding phrases like "sexuality is a fundamental aspect of personality functioning" are not much help in im-proving anyone's understanding of the role of sexuality in the priesthood or any other vocation. In fact, such statements often increase the dilemma because they make many persons feel secretly stupid not knowing more about what is so basic to their nature. For example, is a person':s sexuality minimally operative if he declares, "I do not need relationships with women Psychosexual Maturity in Celibate Development / 649 to know that I am male," because this is a fact that he can be sure of by referring to the anatomical evidence at hand? And is his sexuality maxi-mally operative when he admits "I need a woman to feel masculine," because masculinity is not a fact but a value which cannot be judged in the same .way?3 In the first instance the criteria to be used are physiological, whereas in the second they are cultural and subject to changes in value as circumstances of time and place vary. In short, discussing the influence of sexuality may be likened to dealing with a ghost. One can seek it out but never touch it. Psychosexual Maturity While we may readily acknowledge that sexuality is a real and com-prehensive aspect of our relationships with others, we are still left with the question of defining .psychosexual maturity. It is one thing to say that sexuality goes beyond genital expression, quite another to identify a healthy integration of the psychological and physical dimensions of one's behavior. Sexuality's potential is also its problem. A person brings to any human interaction a host of needs, vulnerabilities, attitudes and defenses, and he can manipulate them in a variety of ways. For example, if.an individual wishes to deny responsibility for his sexual acts he may rationalize by saying his behavior is determined by instinctive drives over which he has no control. If he is threatened by the changing roles of women he can extol the importance of tradition and the accuracy of existing male-female stereo-types. If he needs to reassure himself about his masculinity he can refer to the strength and passion of his sex drive. What I hope I am making clear is the complexity associated with psychosexual functioning. It takes a great deal of knowledge, experience and honesty to know whether one's sex-uality is operating as a mature or immature response to another person. There are several other reasons why it is difficult to define psychosexual maturity. First, the characteristics that constitute maturity may simply be those that are esteemed by the author of ttie definition, i.e., the definition may have little to do with objective reality but reflects the personal values of the author. It would be wise to acknowledge, however, that values do play a legitimate 'part in formulating a concept of psychosexual maturity. Even a developmental concept such as Erikson's eight ages of man which rests upon the assumption of an inborn sequence of phases coordinated to the social environment is not readily divorced from the issue of values.4 Secondly, mature men are not static stereotypes. Their individuality aFor a discussion of the differences between males and females, and the distinction between sex and gender, see: Ann Oakley, Sex. Gender and Society (New York: Harper, 1972) and Corinne Hutt, Males and Females (Baltimore: Penguin~, 1972), 4Some of the difficulties associated with defining maturity will be found in: Leon J. Saul and Sydney E. Pulver. "The Concept of Emotional Maturity." Comprehensive Psychiatry. Vol. 6, No. I. February. 1965 and reprinted in Cur~e.nt Issues in Psychiatry. Vol. 2 (New York: Science House, 1967), pp. 231-244. 650 / Review for Religious, Volume 37, 1978/5 remains viable because they haven't allowed themselves to be put into a mold. Studies indicate that "the further., a person develops, the more finely sketched is his individuality."''~ Stereotyped behavior is more com-mon with immaturity. Rogers has pointed out that a mark of maturity is openness to experience and that as this increases the less predictable the person's behavior will be. The person's behavior will be dependably ap-propriate, but not rigidly patterned.~ In short, we cannot expect that all psychosexually mature men will exhibit behavior which is exactly alike. Defining Psychosexual Maturity In offering a definition it is important to distinguish between appropriate and mature behavior. During childhood, adolescence or youth certain di-mensions of an =individual's behavior might be regarded as psychosexually appropriate. That is, his thought, affect or action might be suitable for or fit the appropriate growth period according to Freud's or Erikson's stages of psychosexual development. He would not, however, in my view be characterized aspsychosexually mature because he had not had the fullness of time to permit the development of a deep understanding, full acceptance and ample ripening of his capacities. Psychosexual maturity is evidenced in the fuller, accrued development and harmonious interplay of the individ-ual's psychological and sexual capacities within an ordered and ethical value system. Before discussing some of the behavioral aspects of this 9onstruct, several other generalizations may help clarify my position. Why is a reference to values included in the definition of psychosexual development? Menninger has stated that, "Insofar as choice determines behavior, it stems from some considerations of value.' ,7 Since it would be inconceivable to speak of mature persons without this dimension of choice, psychosexual development cannot be isolated from the influenc(~of values. There is no realistic way of separating the two. Adolescence is not successfully outgrown by sit'ply developing con-fidence in one's sexual and occupational identity. Development toward maturity rests upon the individual's ability to evolve an internalized value system? The individual making such progress, will not only recognize the personal reality of his sexuality, but will seek to identify, question, refine and incorporate a sexual ethic. Thus, the maturing individual discovers not only the vitality of his biological capacities, but also seeks to appreciate their value, understand their meaning and assume personal responsibility '~Roy Heath, The Reasouable Adventurer, A Study of the Development of Thirty-six Under-graduates at Princeton (Pittsburgh: University of Pittsburgh Press, 1964), p. 38. Also, Douglas A. Heath, Growing Up In College (San Francisco: Jossey-Bass, 1968), pp. 4-19. 6Carl R. Rogers, "The Concept of the Fully Functioning Person," Psychotherapy, Theory, Research and Practice, Vol. I, No. I, August, 1963, pp. 17-26. tRoy W. Menninger, "'No Escape From Values," comment in Current Issues In Psychiatry, Vol. 2, p. 253. 6Warren J. Gadpaille, The Cycles of Sex (New York: Scribners, 1975), p. 338. Psychosexual Maturio, in Celibate Development / 65"1 for their use. His freedom to choose raises the prospect of making enduring commitments to fundamental values. This freedom to choose on the basis of what he values is a "strength-giving and maturing realization. It is the key that opens the door to adulthood.''9 Programs of spiritual development can make significant contributions toward encouraging this aspect of the matUring process. Psychosexual maturity is an approachable ideal but probably not an achievable end. It is more a direction than a destination. Psychosexual maturity is never completely static. Physical maturation, physical and psy-chological needs and human relationships are never finalized. The interplay of desire and control must be addressed again and again. The celibate cannot bank on earlier resolutions to provide certain and continuing pro-tection throughout life. Since personality resonates in response to life events, the celibate cannot be expected to acquire psychosexual maturity during his period of seminary training and possess it securely throughout his ministry. If he faces the vicissitudes of life, his development wili be an ongoing process. On the other hand, if he tended to avoid life's recurrent challenges his development will be retarded. Psychosexual maturity and immaturity will be basically reflected in the motives, feelings and actions that are part of one's interactions with others. In the following sections I shall try to identify psychosexual maturity and immaturity in more specific terms. Idehtifying Psychosexual Maturity Erikson has commented that "To know that adulthood is generative, does not necessarily mean that one must produce children. But it means to know what one does if one does not.''~° In assessing psychosexual ma-turity, one must ask what happens to the celibate's deferred generativity. Does it, like the poet Hughes puts it, "dry up like a raisin in the sun"?~ If we follow Erikson's thought, the potential to be generative exists in all celibates who concern themselves with the "establishment, the guidance, and the enrichment of the living generation and the world it inherits."v' It is clear, therefore, that potential ig not sufficient. Thus, the psychosexually mature celibate must keep his creative powers alive and utilize them in some publicly identifiable way. There must be a behavioral service to others, guided by an enlarged sense of communal responsibility for the enrichment and enhancement of the whole cycle of life. The mature celibate's generativity is principally demonstrated by an expansion of his ego-interests. An example of this might be a faculty mem-ber investing his energies in the development of seminarians. The young would not be suspect or feared. The faculty member would view his stu- ~Peter Koestenbaum, Existential Sexuality (Engelwood Cliffs: Prentice-Hall. 1974), p. 143. ~0 Erik H. Erikson, Dimensions of a New .Identity (New York: Norton, 1974), pp. 122-123. ~Langston Hughes, Selected Poems (New York: Knopf, 1959), p. 268. ~-"Erik H. Erikson, p. 123. 652 / Review for Religious, Volume 37, 1978/5 dents as a "welcome trust" for future generations. His work would be motivated by a caring commitment to help others share in the benefits that have accrued to him. The more mature a celibate is, the more his vision will extend beyond the topography of skin. Relationships with members of the opposite sex will be less a question of responding to a physically attractive person and more a caring response for what is good in the person. Such a view permits the celibate to direct his sexuality beyond genital expression. His attentiveness to others' needs is flexible rather than fixated. His sexuality functions not only to make him attentive to the sexuality of others, but also to be in-sightful. Without insight his sense of celibate commitment will not find appropriate expression. This means being able to experience and acknowl-edge the attraction between himself and a member of the opposite sex without, as Farber put it, "the intervention of sex as motive or compul-sion.'' 13 He experiences his sexuality without guilt or denial and he pursues his relationship without the motivation of physical union. When he touches another person it is an expression of warmth, not a covert maneuver to incite physical arousal in himself or the other. The psychosexually mature celibate loves individuals, not an abstract form of humanity. He can be psychologically intimate with persons of either sex without domination, possessiveness, jealousy or genital expression. When problems arise intra-psychically or interpersonally he assumes responsibility for getting help without protracted delays. The psychosexually mature adult is able to recognize and commit him-self to values, cope with value conflicts, and assume responsibility for the consequences of his choices. The more mature he is, the more voiced values will coincide with his private thoughts and behavior. His sexual urges will not put his value system and behavior "out of sync." In ad-dition, what he values will be prized and not treated routinely. He will see his ethical principles as having validity apart from, but not necessarily opposed to, the authority figures in his life. In other words, his valuing process is alive and well--not latent, deferred or unconscious. While it is impossible to delineate all aspects of psychosexual maturity, there are three additional points of reference which may be useful in as-sessing psychosexual functioning. The first is that the more mature a person is the more he will possess awareness. His mental life will not be walled off from his bodily functioning and powers. The mature celibate will be able to recognize and draw inferences from his sexual responses as they affect his interactions. The second is that his response to the requirement of celibacy will be more than acquiescence or conformity. He will have understood what he was choosing and was willing to accept it without bitterness. The more that an individual finds celibacy an ifiaposition, the more it will di-minish his degree of psychosexual harmony, just as the more he is re- ~Leslie H. Farber, "'He Said, She Said," Commentary, March 1972, p. 53. Psychosexual Maturity in Celibate Development / 653 pressed sexually the more his awareness will be constricted. The third point of reference is the individual's commitment to synthesis. If he is unable to take the various dimensions of himself and integrate them with his Christian commitment be'will be a fragmented personality. There must be a harmony bet.ween thinking, feeling, and acting if the individual is to move toward psychosexual maturity in religious life. Recognizing Psychosexual Immaturity When a celibate's thought, affect or behavior becomes absorbed with compensatory processes, his level of maturity may be questioned. Some examples of immature compensatory measures for the lack of genital ex-pression are: vicarious participation in the heterosexual experiences of parishioners or psychic over-involvement in seminarians' conflict about celibacy; absorption with making one's physical appearance attractive so as to gain admiration as a substitute for the absence of sexual contact; denying or demeaning the value and pleasure of genital expression.; and taking refuge in consoling fantasies of sexual gratification and conquest. A per-son's psychosexual development will not endure the challenges of celibacy very well if it rests upon a foundation of compensatory measures. The way in which a celibate experiences required heterosocial limita-tions and sexual abstinence is indicative of his level of psychosexual ad-justment. Neither gratification nor frustration exist in abstract form; both have cognitive aspects which affect emotions and behavior. For example, sexual abstinence can be experienced by the individual as frustration, i.e., lack of opportunity to achieve a desired pleasure, or it can be experien.ced as deprivation, i.e., something which he has been unfairly kept from en-joying. The difference between experiencing a sense of loss and sacrifice (frustration) and a sense of being forcibly dispossessed (deprivation) is a fine distinction in perception. Nonetheless, it is one which will profoundly color the celibate's response, influencing both his mood and behavior. The first type of perception can lead to the learning of tension and frustration tolerance which is an essential ingredient in healthy ego development. The second type of perception can lead to covert gratifications and severe intrapsychic conflicts. More generally, the more that a person's relationships are determined by subjective states of deprivation (e.g., loneliness) or physical drives (e.g., erotic urges), the more easily his judgment will be impaired, his behavior driven and his communication pressured. Under such conditions his sex-uality will keep him awake but not very alert or smart. It will be increasingly difficult for him to keep from narrowing the focus of his attention, and his interactions with others will be directed toward goals which he indepen-dently determines. The more that a person ,has been unable to accept and integrate his sexuality, the more he will use defense mechanisms like re-pression and projection to alleviate h.i~guilt. t554 / Review for Religious, Volume 37, 1978/5 Psychosexual immaturity is bound up with the individual's personality dynamics. A comparison may help clarify this generalization. A passive-submissive celibate is likely to wait for a seductive situation to short-circuit his own vague intentionality, while an obsessive-compulsive will rely on some feared imperative to insulate himself from his sexuality. The pas-sive- submissive tends to relinquish his own indefinite goals under someone else's influence while the obsessive-compulsive, unable to compromise his perfectionism, seeks an unquestionable tenet to banish doubt from his decisions. The first exaggerates the extent to which his behavior has been determined by external circumstance, the second invokes an authoritative precept to relieve him of personal responsibility. Both suffer from a de-ficient sense of autonomy which in turn diminishes the degree of psycho-sexual maturity. An attempt to recognize immaturity is not a trivial matter. There is no universally accepted compendium or list of mature and immature behav-iors. In addition, the attempt is to illuminate psychosexual behavior not codify it. One cannot take a complex concept like psychosexual maturity and reduce it to a systematic and definitive collection of behaviors. This does not mean, however, that questions about a celibate's psychosexual maturity are to be dismissed cavalierly. The difficulties associated with such an assessment do not negate the fact that the quality of a person's psychosexual functioning impinges upon the effectiveness of his ministry to others. Immaturity is not a private affair. Wherever it exists it draws at-tention to itself and spreads like a contagion sapping energy from the maturity of others. Celibacy and Intimacy , Intimacy The. term intimacy enjoys a leading place in the popular idiom of celi-bates almost to the point of being accorded reverential respect. Despite the difficulty of offering fresh comment on something so in fashion, the subject is ,too central to be avoided. One reason why intimacy attracts such concern is the interpersonal mobility required of priests. Many pastoral contacts are so compressed in time they end up being fragmentary relationships. In addition, each time a priest takes a new assignment, a certain number of friends are lost. Replacement of such friendships is difficult, especially for those with limited flexibility. These factors, combined with others (e.g. ,job dissatisfaction) can create an overpowering sense of isolation and thereby threaten one's psychosexual adjustment. In spite of our tendency to venerate intimacy, it is not a universally desired experience. The prospect of closeness may repel as often as it attracts. In intimacy one gives up control of what is seen by the other. One cannot enjoy privacy without being, in a sense, "public." Thus, a major question facing a person who commits himself to celibate life is deciding Psychosexual Maturity in Celibate Development / 655 whether he will share his real identity with that of others. If he did not choose the vocation to avoid intimacy, he assumes a major task in deter-mining how to share his personal self. To what extent can an adult ex-perience love or develop close relationships with other adults when geni-tality is renounced? A loving sexual union permits a truly intimate self-disclosure; an unfeared self-abandonment and loss of ego boundaries that non-genital friendships seemingly cannot match. How is the celibate to prevent an atrophy of his capacity for intimacy and not isolate himself with self-absorption? These questions are important because the strength de-rived from successfully managing the issue of intimacy vs. isolation is necessary for further psychosexual development. The usual answer to the questions posed is that a celibate can satisfy his needs for intimacy in non-genital friendships. This, of course, can be a normal and satisfactory means of self-disclosure for experiencing oneness with another. In this regard one of the usual cautions cited is that "celibate people need to be aware of the difference between intimacy, tactility and genitality.''~'~ I do agree with Goergen's suggestion that celibates need to distinguish these dimensions of relating. I think, however, that in otir warn-ings to celibates about the dangers of touch and sexual expression in friend-ships we have neglected an aspect of non-geriital relating that is more likely to impede a successful resolution of the intimacy vs. isolation question. This negative'aspect of relating to which I refer will be termed protective partnerships. Erikson has defined readiness for intimacy as the capacity to commit oneself "to cbncrete affiliations and partnerships and to develop the ethical strength to abide by such commitments, even though they may call for significant sacrifices and compromises.''~ While many men in seminaries do develop group affiliations and personal friendships, these relationships sometimes reflect an unhealthy degree of mutuality. We have all heard about the possessiveness of "particular friendships," but the issue I wish to address is more a question of protection than control. A protective partnership involves a largely unrecognized conspiracy of two or more persons to maintain isolation and distance from others. The partners in-dulge each other's' sensitivities in a form of pseudo-intimacy. ~his relieves them of having to deal with the challenges of being intimate with others outside their clique. The partnership also serves to protect those involved from psychic injury and thr~ats ofdisconfirmation (e.g., from the needs aiad ideas of those outside the group). Individuals caught up in such protective alliances are uncomfortable with expressing personal needs and feelings outside the partnership. It makes them feel infantilized or overly vulner-able. Intimacy outside the safe confines of the partnership is avoided be- ~'~Daniel Goergen, The Sexual Celibate (New York: Seabury, 1974), p. 159. ~Erik H. Erikson, "'Eight Ages of Man," reprinted in Current Issues In Psy,chiatry, Vol. 2., p. 253. 656 / Review for Religious, Volume 37, 1978/5 cause of distrust, anticipated ridicule, .fear of increased dependency or loss of control of emotion. They will rarely offer or accept intimacy outside the partnership. Protective partnerships are an inadequate resolution of the intimacy question. They pose more danger to an effective ministry than sexual in-discretions. Since they permit only weak identifications with persons out-side the boundaries of the partnership, such relationships discourage the development of empathy for others and set the stage for a righteous in-sularity. Thus, the celibate while believing he has become intimate has actually developed a Woclivity for provincialism and isolation. His further development toward stages 9f generativity and ego integrity is impaired. P. sychosexual maturity, particularly for the celibate, requires the ability to develop expanding rather than constricting identifications. Another thing which will hinder possibilities for genuine intimacy is an inadequate concept of celibacy. Individuals who have neglected serious examination of their own concept of celibacy or who operate with only a vague set of feelings about its meaning are unprepared for intimacy because they are unprepared for commitment. Celibacy without conviction is a form of sexual suicide. In an excellent paper on the psychology and asceticism of priestly celibacy Pable offers several sophisticated insights which can help remedy such limitations.'~ For the young person in a formation pro-gram, however, there are more basic points that need to be addressed, First, it is not uncommon to find that seminarians will become rather insecure if they discover a discrepancy between the degree of confidence they feel about a call to the priesthood and their acceptance of the celibacy requirement. Often they do not become aware of this lack of internal con-sistency until they are in advanced stages of preparation for their vocation. The way in which seminarians deal with this dilemma varies of course, but frequently the conflict is inadequately evaluated or avoided. Avoidant be-havior is not confined to students, however, for seminary educators are sometimes equally adept in delaying or delimiting opportunities to discuss celibacy. The inclusion of formal courses in human sexuality rarely rem-edies this situation completely. Often a main effect of such courses is to bring such conflicts to a level of consciousness without resolution of the concomitant anxiety. Secondly, when sexual fears and impulses are regarded as signs of weakness and as constituting a grave threat to one's vocation, attempts at emotional overcontrol are set in motion. A premature identification with celibacy is one means of putting such concerns to rest. Then, at some later stage, sufficient ego strength will have occurred permitting these concerns to resurface. For these reasons it is important to have competent counseling services on hand so that students can be readily assisted in understanding and dealing with such conflicts. Many of these students can eventually make a sound commitment to celibacy. ~nMartin W. Pable. ~'The Psychology and Asceticism of Celibacy," Seminao' Newsletter Supplement, No, 5, Vol. 13, February 1975. Psychosexual Maturity in Celibate Development / 657 Clinical experience indicates that one should not assume the existence of a secure, firm acceptance of the celibacy requirement simply because students do not verbalize their uncertainties. On the other hand, seminary educators should not be quick to judge a student as unsuitable if he does raise questions or expose his doubts. Instances in which the celibacy issue was deferred or submerged until some external circumstance disturbed an earlier, and sometimes premature adaptation to the requirement are not unusual. Such a state of affairs may simply indicate that other aspects of the individual's development (e.g., intellectual learning) had to occur before the meaning of celibacy could be faced. Increasingly, students are taking initiatives in bringing their questions about celibacy into an open forum. Yet, there still remain in the minds of many seminarians strong fears that, if one were to air his true feelings, reprisals in the form of peer rejection and dismissal from the program might result. Thus, many go their own way for protracted periods of time without assistance in dealing with such internal tensions, thereby creating more ¯ problems for themselves and others. It is essential that seminary educators provide the kind of climate in which students feel secure enough to expose where they are at in their development. In the absence of the trusting climate, self-concealment reigns. In an untrusting climate the prospects of self-disclosure are decreased. This leads students to believe intima~cY is only possible in exceptional relationships. In such a climate associations with peers and fa6uity will be reduced to role playing in which the student seeks to conceal important dimensions of his psychosexual development. Even when he seeks inti-macy his tendency will be to obtain reassurances rather than candid en-counters which could challenge self-assumptions and expand knowledge of the quality of his psychosexual functioning. While any move toward intimacy is fraught with risks, e.g., rejection, exploitation and protective partnerships, it is nonetheless essential for healthy personality development in the young. Intimacy helps attenuate attitudes of egocentrism, suspicion, jealousy and omnipotence--all of which represent substantive obstacles to an effective ministry. Human sexuality is a stimulus to move toward others and away from self-cen-teredness. Without the challenge of intimate relationships the seminarian's potential for genuine altruism remains quiescent. A third point deserving consideration is the common practice of re-ferring to celibacy as a gift. This gift analogy can be psychologically mis-leading to the young person. Much of one's youthful experience indicates that a gift is a material thing, and that one can (or must) accept a gift whether one wants it or deserves it? With such an orientation to the gift analogy the seminarian may fail to give sufficient attention to his own readiness for celibacy, thereby setting the stage for problems after ordination. For when celibate Status is viewed as a thing given rather than attained, it is more likely to be passively possessed until "stolen, lost or given away." Thus, Review for Religious, Volume 37, 1978/5 if one insists, on using the gift analogy it should be stressed that the gift is a sacred trust and that its possessor has an obligation to prepare himself before it can be put to proper use. The proper exercise of such a gift depends upon personal effort to acquire the necessary knowledge and maturity. It should be evident at this point that my discussion of celibacy has proceeded in an explicitly psychological fashion. However, the question of celibacy obviously has religious value and theological meaning. Have I, then, given short shrift to these important dimensions of the celibate com-mitment? Specifically, has my concentration on personal development and effort slighted the importance of God's call and grace? I think not. Indeed, .my persuasion is that psychological analysis and theological insight are complementary. Grace does not replace the human process of develop-ment. It strengthens and perfects that process. And for God's call to be fruitful, it must be integrated into the mature growth of the human subject. Thus, the theological language of "gift" must be complemented by the psychological insistence upon mature human development if the entire sweep of human experience is to be engaged and the full implications of commitment are to be grasped. Creativity in Intimacy and Celibacy In completing this section on celibacy and intimacy I want to introduce the~subject of creativity for two reasons. First, I want to counter the popular tendency, to view intimacy solely in term~ of close and affectionate personal relationships. Such a concept of intimacy is too limiting, particularly for persons who will be living a celibate life. There is need to recognize another kind of intimacy which, while involving deep understanding and sensitive response, does not depend upon a mutual opening of hearts. I am referring to what, fof lack of a better label, may be termed creative intimacy. The person who is capable of this kind of intimacy has reached a level of psychosexual development which permits committed and perceptive re-lationships without the reassuring prerequisite of secret emotional ties. The research physician who invents a novel and needed procedure, the archi-tect who designs appropriate housing for unique terrain and the scholar's treatise which brings order out of confusion are all examples of a com-mitment to intimacy. Each establishes a link between the complexities of external demands and inner personal resources. A celibate who is. capable of involved interest with a subject (e.g., Scripture), a place (e.g., his parish) or a group (e.g., the aged) is not apt to suffer from a sense of isolation. In short, it is possible to relate intimately to life by being deeply affected by and responsive to ideas, situations and problems without requiring sexual union or an emotional heart transplant as a condition for an enriching experience. The creative person's contributions to society are evidence of this unconventional form of intimacy. A second reason for focusing on creativity is that its place in the prep- Psychosexual Maturity in Celibate Development / 659 aration of men for celibate life has received insufficient attention despite the fact that it has long enjoyed a respectable status in educational circles. By way of illustration consider the following questions: (1) What priority do psychological screening programs place on identifying creative capacities in candidates for priesthood? (2) How much do we know (or utilize what is known) about how creativity may be linked to the sub-limation of the sex. drive? (3) To what extent are seminary educators con-tentto rely on those tired, thoughts which assert that creative individuals cannot survive seminary environments, are troublesome to superiors, and that creativity is largely a product of inheritance? It seems ironic that we who identify God as Creator, and man as having been created in his image can manage to prepare men for a celibate priesthood with so little emphasis upon the identification and encouragement'of creativity. Seminaries have yetto acknowledge through curriculum design that a celibate's creativity is a most valuable resource in coping with the daily stresses of life. In a previous section the question was asked, "What happens tO the celibate's deferred: generativity?" Perhaps another way of answering this question can be found in linking celibate status with creativity. Specifically, celibacy can be viewed as a distinctive means of being consciously cre-ative. In associating celibacy with creativity I am thinking of MacKinnon's statement that true creativity fulfills at least three conditions: (1)originality, (2) adaptiveness, and (3) realization .~7 As for the first (originality), celibacy is an idea that is always novel, unique, or at least statistically infrequent. As for the second point, celibacy is adaptive in that it serves to fit the situation of ministry to accomplish some recognizable g0al. And to the third condition (realization)~ celibacy involves sustaining the original work of Jesus and further extending it in time. With this perspective we may de-crease the likelihood that celibacy will be viewed as a static, asexual status. Instead, celibacy will be seen as a more active, generative relationship with the world. The Homogenous Environment Life in an all male environment is not an asexual experience. The stu-dent's premises about his sexual identity, his level of self-esteem and his interest in persons of either sex do not remain static during the seminary years as though preserved in a time capsule. They continue to be chal-lenged, modified and shaped' by the character of the environment. For many years the average seminarian lives, studies and recreates in an environment which provides minimal contact with or input from women. What lesson is learned by this absence of women? How well does this help seminarians make the transition to our highly seductive society? How does this prepare them to develop more than a theoretical understanding of the lrDonald W~ MacKinnon, "The Nature and Nurture of Creative Talent." Lecture given at Yale University,New Haven, Conm, April I I, 1962. 660 / Review for Religious, Volume 37, 1978/5 needs, abilities and conflicts of women who may come to them for counsel? Celibacy has to be lived in a heterosexual society. Rules against hetero-social contacts during periods of formation do not guarantee proper de-velopment. If seminarians have to compensate for the lack of women in their edu-cational experience, they will attempt to do so without the guidance of their faculty. They will use apostolic assignments or vacations to seek both heterosocial and heterosexual experiences which would otherwise be de-nied them during regular periods of education. In some instances, the relationships which develop will be maintained in secret. Such experiences are often invested with many romantic and sometimes bizarre fantasies of meaning. They also provoke much guilt and tension and sometimes incite fears which are repressed, producing unconscious conflicts with conse-quent anxiety. It has become increasingly evident that when problems of relating to women have to be faced in secret it makes for lonely failures. The seminarian who is separated and/or alienated from women for whatever reason (fear, ignorance, choice or official policy) must turn with more urgency upon himself or others in his immediate environment to meet his needs for recognition, affiliation and love. In such homogenous popula-tions, expressions of affection and physical contact are cautiously exposed and become over-invested with meaning. There is an ever present fear that such gestures will be interpreted as, or turn into, homos6xual intimacies. This kind of tension often remains unacknowledged, but is nonetheless virulent. It produces much frustration and resentment which is often en-countered by the psychologist in the form of depression, displaced ag-gression, problems of concentration, coldness in interpersonal contacts, compulsive masturbation, isolation, and the rise of tight cliques. Each institution should provide appropriate opportunities for seminarians to learn about, and become comfortable with, members of the opposite sex. "Social restrictions" and "sexual abstinence" should not be confused. The concepts are not isomorphic. Policies and regulations which forbid or delimit heterosocial contacts do not automatically insure healthy attitudes toward self-regulation or guarantee the development of the capacity for abstinence in later life. Celibates also need to realize that abstinence does not automatically confer the capacity to love people in general any more than incontinence in marriage increases love for someone in particular. Neither the frustration nor the expression of the sex drive is innately di-rected toward the good. The capacity for sex in humans simply endows them with the potential of becoming psychosexually mature. It is in inter-actions with others that opportunities for growth and understanding de-velop. The Environment's Models Seminary administrators must realistically assess the extent to which members of their faculty are prepared by virtue of education, experience Psychosexual Maturity in Celibate Development / 66"1 and personal disposition to participate in those aspects of the formation program which relate :to human sexuality. Many priests have had poor preparation and limited experience and would be ill at ease or unsuited for such responsibility. It would be unfair and unwise to neglect such con-siderations. If present faculty are not comfortable with their own sexuality or are incompetent in their understanding of it, they cannot project them-sel~, es as adequate role models or teach effectively. Example is stronger than precept. Students need visible proof that it is possible to be mature and well-integrated sexually in the priesthood. There is nothing more demor-alizing to seminarians than examples of underdeveloped faculty charged with responsibility for their preparation of a life of celibate ministry. Modeling is a powerful force for formation and growth. It assists the seminarian in coping with the stresses of his environment, aids in the development of responsibility and helps perpetuate the valu6s that define the priesthood. More than anything else, a seminary must offer models who are worthy of imitation. Such models should be capable of candid con-versations concerning celibacy. They should exhibit desirable patterns of male-female interaction. They should be persons who have not distanced themselves from their own sexuality. They should not be overly constricted academicians or overly eager confidantes who take students under their wing to protect them from conflicts with celibacy. The, y should be able to take questions from Students without becoming overly threatened, angry or embarrassed. They should be the kind of advisers who are not impelled to define venereal sin whenever a student discloses a sexual problem. I emphasize the importance of appropriate role models because they are the most available source of identification with the priesthood. Good mod-els teach and motivate simultaneously. On the other hand, poor models lead to unhealthy identifications and raise the anxiety leV,el of students. For example, seminarians exposed to poor models are apt to say to t.hemselves, "Will I turn out like him ?" when they should be saying about a good model, "I want to be like him." Healthy identification reduce~ fear and anxiety about the priesthood. When a seminarian can identify with an exemplary person, his sub-jectiv~ benefit is that he believes he is part of the exemplary person. When that happens, he is freer to ease away from infantile or regressive tend-encies. He gives up his more childish and selfish desires because he is acquiring positive, generative adulthood in return. Good faculty models can illustrate that genital expression is not the essence of warmth, masculinity, and friendship. Seminaries, like other educational institutions, have faculties which possess a range of competencies and wide variations in levels of maturity. This is not the issue. The significant issue is how we recognize this fact of life. This recognition should take the form of careful assignment of re-sponsibility in this area, use Of competent consultants, and support for regular in-service training and continuing education for the faculty. 662 / Review for Religious, Volume 37, 1978/5 With a view toward offering more specific suggestions for helping semi-narians' progress toward sexual maturity the following guidelines are offered: I. Maintain high standards in the selection of candidates. This would require'defining criteria, and training the admissions committee to do its job well. The seminary environment is not suited to be a place where major reconstructive therapy can be conducted. Persons of weak char-acter, sociopathic tendencies and serious personality defects may find the seminary environment a haven for their limitations, but once or-dained they do not make good priests. They eventually create compli-cated and expensive personnel-management problems, alienate the laity, perform po6rly and thereby threaten the work of their colleagues, and remain visibly inadequate models for attracting future vocations. 2. Provide professional counseling as a regular part of seminar3, services. This will enable students with relatively minor psychological problems to be assisted in their development. In addition, each seminary envi-ronnhent will inevitably produce certain situational dist~arbances in a proportion of its students. These are transient disorders from a mild to severe nature which occur without any underlying mental pathology. They represent normal reactions to such stressful factors as disruption of previously established interpersonal relationships, fear of faculty dis-approval and unfamiliar academic demands. It is important to detect and recognize such adjustment reactions quickly and have counseling ser-vices available to help students cope. Sometimes an orientation course for first year men will head off some of these situational disorders. 3. Course offerings in the area of human sexuality and the practice of celibacy should be characterized by providing: (a) competence: they should offer suffi~:ient scientific content and contemporary material to enable s, tudents to learn the facts, social attitudes and real problems associated with human sexu.ality; (b) comfort: opportunity to discuss, question and dialogue without threat of ridicule, embarrassment, or fear of faculty or peer censure; (c) conviction: conveying in unmistakable terms.that growth in psychosexual maturity is a life long task which is part of every individual's priestly responsibility. " 4. Include women in the program in more than token fashion. Women can contribute as lecturers, panelists, and consultants. A feeling of security with women and an appreciation of their needs, values and competencies cannot be acquired in an all-male program. Their inclusion should not be prompted by condescension. For example, they should be included not to demonstrate that "women think diffeyently," but rather that they do think. The exclusion of women .hampers seminarians' development more than it insures it. 5. Exercise greater care in assessing readiness for celibacy. Programs of formation may need to place greater emphasis on assessing an indi- Psychosexual Maturity in Celibate Development / 663 vidual's psychological readiness to commit himself to celibacy. One must not assume that a seminarian's advancement in academic prepa-ration is indicative of other aspects of his readiness for priesthood. Conclusion In this paper sexuality and maturity were discussed in relation to celi-bate development. By general comment and specific illustration I attempted to show that psychosexual maturity is not only an abstract concept .but also an identifiable reality. I also tried to indicate that progress toward psycho-sexual maturity is made more by choice than chance, more by intelligent effort than passivity. In the process of offering these comments much emphasis was placed on what seminary educators can do to foster healthy celibate development. It would be misleading to leave the impression that I wished to understate the role of the individual. The young celibate must be encouraged and assisted to develop an increasing level of personal accountability for his psychosexual functioning. This can only be accom-plished if we view immaturity as a responsibility, not a crime to be followed by punishment or self-hate. Now Available As A Reprint Psychosexual Maturity in , Celibate Development by Philip D. Cristantiello Price: $.60 ~per copy, plus postage. Address" Review for Religious Room 428 6301 Lindell Blvd. St. Louis, Missouri 63108 Spiritual Staying Power: Homeostasis Robert F. Morneau Father Morneau's name is familiar to our readers. He resides at Holy Reedemer Center and teaches at Silver Lake College; Manitowoc, WI 54220. In teaching people the truths about his Father's kingdom, Jesus often used examples from nature: the simple sparrow, the lush lilies of the field, the unfortunate fig tree, the nonverbal clues of the sky, the miraculous yeast. Through these concrete images, deeper mysteries were unveiled opening the minds and hearts of people to the marvels of God's gracious love. We can do no better than to fall back on nature to attempt, through the use of analogy, to ponde~ the multifold facets of our faith. From the world of biology comes the notion of homeostasis which can assist us in under-standing the necessity of grounding our lives on solid rock. Dr. Hans Selye summarizes the essential meaning of this biological principle: It was the great French physiologist Claude Bernard who during the second half of the nineteenth century--well before anyone thought of stress--first pointed out clearly that the internal environment (the milieu interieur) of a living organism must remain fairly constant despite changes in its external environment, lie realized that "'it is a fixity of the mi6eu interieur which is the condition of free and independent life.'" Some fifty years later, the distinguished American physiologist, Walter B. Cannon suggested that "the coordinated physiological processes which maintain most of the steady states in the organism" should be called "'homeostasis" (from the Greek homoios, meaning similar, and stasis, meaning position), the ability to stay the same, or static. Homeostasis might roughly be translated as 'bstaying power."'~ ~Hans Selye, M.D., Stress Without Distress (New York: J. B. Lippincott Company,1974), pp. 34-35. 664 Spiritual Staying Power: Homeostasis / 665 The homeostatic principle, as applied to the external world, needs little documentation as to its importance due to the writings in the field of ecology. What needs considerable reflection is the importance and meaning of spiritual homeostasis, that reality in our spiritual lives which is the force enabling us to maintain a certain level of stability despite radical and often-times violent changes in our external environment. Spiritual homeostasis is the cultivation of a certain internal stability, developed through grace and discipline, that enables a person to "weather" the trials, temptations and sufferings of life in a reasonable manner. Several examples from observable nature might help in understanding the notion of homeostasis. A palm tree survives the violence of a hurricane because its roots (homeostatic elemen~t) are deeply embedded in the soil; the March kite maintains a modicum of stability because of its carefully attached tail; the sailboat does not become the plaything of the strong breeze because of its rudder. Roots, a weighted rag, and a vertical board each provide stability despite elements of stress and strain. By way of comparison, each of us must face the demands of life, demands arising from within and without. If we are not to be carried away by the high winds of life, there must be some grounding element providing continuity and sta-bility. This essay is a consideration of this grounding, of our spiritual homeostatic principle. A note of caution is in order: the inward journey, made either to con-struct our inner principles or to examine the ones that already direct our lives, involves risks and the universal fears 9f travelers. Carl Jung wrote of these risks: Wherever there is a reaching down into innermost experien~:e, into the nucleus of personality, most people are overcome by fright, and many run away . the risk of inner experience, the adventure of the spirit, is in any case, alien to most human beings,z Of a!l the reasons for hesitating to make the journey, perhaps the great-est fear lies in the possibility that we will find nothing there--no homeo-static principle grounding our lives in "substance." For all our talk, re-flecting and apodictic shouting, the interior could be empty--and who could live if that were true? Dante, in describing the precious coin of faith (the ultimate homeostatic principle) and its fine attributes, dares to ask the fatal question: Well have we examined The weight and alloy of this precious coin; But tell me if thou hast it in thy purse? 3 ~C. G. Jung, Memories, Dreams, Reflections, recorded and edited by Aniela Jaffa, translated from the German by Richard and Clara Winston (New York: Vintage Books, 1961). pp. 140-141. 3Dante Alighieri, The Divine Comedy, translated by Lawrence Grant White (New York: Pantheon Books, 1948), Canto 24, p. 171. 666/Review for Religious, Volume 37, 1978/5 Just as the kite's tail needs periodic mending, just as the sailboat's rudder needs annual repairs', just as the tree's roots need constant contact with the dark rich soil, so each of us must make our own inward journey, despite risks and fears, to examine the quality and growth of our ho-meostatic principle. Let us take St. Paul as our "case study" and attempt to isolate his homeostatic principle. Even if the attempt fails, enough insight, might be provided for each of us to either clarify or construct our own spiritua! anchor. Pauline scholars might opt for one of the following passages as being central to Paul's spirituality, central in that all of life's experiences might be related to it for meaning and insight: Let your thoughts be on heavenly things, and n6t on things that are on earth, because you have died, and now the life you ha're is hidden with Christ in God.4 And I live now not with my own life but with the life of Christ who lives in me? Though not excluding the central~messages in the above two passages, my own personal choice of Paul's homeostatic principle comes from a passage in his letter to the Ephesians: Blessed be God the Father of our Lord Jesus Christ. who has blessed us with all ihe spiritual blessings of heaven in Christ. Before the world was made, he chose us, chose us in Christ, to be holy and spotless, and to live through love in his presence . ~ Taking as an hypothesis, that "to live through love in his presence" was Paul's spiritual cable, what are some of the implication's of this homeostatic principle? To Live: Union with the Spirit The Pepsi generation shouts out the challenge: Come alive! Whether or not a carbonated soda can achieve such a towering feat ~could be ques-tioned; the challenge cannot. We are called to choose life (Dt 30:15-20), to share in the fullness of life (Jn 10:10), to live injustice, love and faith (Mi 6:8). Yet, because of collective and personal sin, our existences are frag-mented and our potential lies dormant under piles of "shoulds," "tomor-rows," and "new years." We see but do not comprehend, listen but do not understand, touch but remain unaffected. Walter Kerr sees our dilemma in this light: If I were required to put into a single sentence my own explanation of the state of our hearts, heads, and nerves, 1 would do it this way: we are vaguely wretched because we are leading half-lives, halfheartedly, and with only one-half of our minds actively engaged in making contact with the universe about us.r 4Colossians 3:2-3. (All scriptural quotations are taken from the Jerusalem Bible.) ~Galatians 2:20. 6Ephesians 1:3-4 (italics mine, indicating the Pauline homeostatic principle). 7Walter Kerr, The Declhte of Pleasure (New York: Simon and Schuster, 1962), p. 12. Spiritual Staying Power: Homeostasis / 667 Every so often someone crosses our path whose very spirit exudes life. Sparkling eyes, a lightness of voice, gentle responses, all mark a sense of meaningand motivation. A personal creativity overflows, smoldering wicks and healing,crushed reeds (Is 42:3). Such a presence is anticipated with longing and remembered with joy. He gives life because he has life within. A .quality of transparency allows all he meets to. taste and see life itself. In the presence of such a life-giver the question spontaneously arises: "What is all .this juice and all this joy (Hopkins)?" The Christian traces such a spirited life to the Spirit. God the Father and "therisen Lord haye sen't, into all creation their Spirit. Whoever receives this Spirit truly comes alive. Whoever refuses the Spirit or fails to recognize the the Spirit's presence lives in darkness, half-alive, wallowing in ignorance and fear, fretting'in anxieties and tears, doubting the meaning of existence. A spiritless Macbeth, no longer able to sustain his guilt, attempts to pre-serve. a modicum of sanity,by denying,the meaning of life: Out, bul brief candle! Life's but a walking shadow; a poor player That struts and frets his hour upon the stage, And t.hen is heard no more;it is a tale Told by an idiot, full of sound and fury, Sign.ifying nothing,s Without the Spirit darkness reigns and we curse that darkness. Life be-comes a burden too difficult to bear,and freedom a poisonous responsibility. St. Paul was graced with the gift of the Spirit. To live was to be in conscious, personal union, with this Reality and to act from this center. Three basic forms of acting out a Spirit-transformed mind and heart include a spirit of loving attention, a spirit of joyful mortification and a spirit of courageous action. Aliveness in Paul's life embraces a balanced life of prayer, asceticism and apostolate, all flowing from his being loved by God and attempting to live in return. The quality and tonality of,the response is crucial. Each of these three areas, though of significance in and of them-selves, is entirelydifferent when shared in fellowship with the Spirit and is essentially response, to a personal invitation to communicate with, to suffer with, and to work with the Spirit of the Father and the Son. This divine companionship doubles all the victories in .building up the kingdom and halves the apparent defeats. Spirit of loving attention. It is possible to be attentive to someone or something without love. The hostile stare or the crowded "personless" elevator ride are two instances. A vague'love is also possible, unable to center on a defined object: "I love humanity but find it difficult to love individual people." Such forms of attentiveness and unspecified love do not allow us to live fully, God's Spirit draws us to truly :see, perceive, com-prehend the creation in which we live. Pausing to be embraced by a spring 8William Shakespeare, Macbeth, Act V, sc. v, lines 23-28. 661~ / Review for Religious, Volume 37, 1978/5 flower, stopping suddenly to be swept heavenward by a starry night, being swept off one's feet by a warm night breeze are strains of deeper mysteries and realities. So many layers blocking our sensitivity must be penetrated if we are to be touched by outside realities; so much cluttering has made us inattentive to the voices of friends and the needs of the wounded, Poets are eternal prophets calling all of us to attention, to a loving attention of truth and beauty: Look at the stars! Look, look up at the skies! O look at all the fire-folk sitting in the air! 9 The homeostatic principle ("to love . . .") in the life of St. Paul con-tained a deep love and a profound concentration as he journeyed through life. Because of this not only the man but his writings are so alive. Spirit of joyful mortification. Paradoxically, life embraces death, self-actualization of necessity involves self-denial. Without reflecting on this phenomenon, most of us would have to struggle to accept the comple-mentarity of the living-dying mystery. Yet if we glance for a moment into the lives of people who have evidenced life to the full, we come across the fact of much voluntary suffering and dying. Teresaof Avila, called by God to reform her religious community, freely accepted the ridicule and ha-rassment that went along with this leadership role; Thomas More, request-ed by his king to sign his name to a document which would mean that his life would be spared, freely accepted death rather than lose his integrity and be unfaithful to his God; Cardinal Newman, drawn to the Roman Catholic Church, followed his religious belief in the face of the pain of being alien-ated from friends and kin by such a decision. In each case there was tremendous suffering; in each case there was new, powerful life. The de-mands were not limited to a giving of one's time and energy, rare com-modities in themselves, but a giving on a much deeper levbl: the giving of oneself. A denial of self for the sake of life we identify as mortification. Is it possible to speak of joyful mortification? Two considerations come to mind. First, there is joy in the act of mortification because the focus rests not on the suffering, though it is the immediate fact, but centers on the life that comes through the self-denial. Had Teresa of Avila dwelt on the sneers and raised eyebrows of some members of her order, her call to reformation could well have been delayed for some time; had Thomas More dwelt on the pain of execution, his commitment to the truth might have been threatened; if Cardinal Newman had centered on the anguish and affliction resulting from separating himself from so many dear friends, his conversion would have become increasingly difficult. The secret of their ability to deny them~ selves and accept the price of asceticism wasa vision of the good that would be achieved. "Joy is the knowledge that we possess something that is good" (Abbot Marmion). And though the good may well be miles down the road and a matter of long-range consequences, those who see are.enabled to joyfully deny themselves. 9Gerard Manley Hopkins, "'The Starlight Night." Spiritual Staying Power." Homeostasis / 669 A second, more powerful and more personal reason for joy lies in the fact that the Christian practices mortification in union with the. Lord. Just as Jesus suffered freely in reconciling the world to the Father, so too the Christian must pick up his cross voluntarily if he truly desires to share in the risen life. Failure to suffer in union with Christ runs the risk of self-righteousness, false pride and inevitable sadness. The grace needed is the generosity to do all things in Christ. Our fasting, our giving of time, our withhOlding that "brilliant insight''~° so that others might be free to speak, are all forms of denying self but in conjunction with the Lord. Joy results in sharing life together--whether that embraces health or illness, success or failure, peace or conflict--the important thing being the mutuality and not the positive or negative experience. Mortification takes on ful[ reality as one means of participation in the life of Christ. This fellowship, this partic-ipation, is the source of our joy. St. PauFs aliveness is characterized by both joy and mortification. His letters to the early ~Christian churches, permeated with so much suffering yet with an ex~ravaga~at generosity, provide us with sufficient evidence that Paul might well be a paradigm for all aspiring ascetics: For 1 am certain of this: neither death nor life, no angel, no price, nothing that exists, nothing still to come, not any power, or height or depth, nor any created thing, can ever come between us and the love of God made visible in Christ Jesus our Lord?~ We are only the earthenware jars that hold this treasure, to make it clear that such an overwhelming power comes from God and not from us. We are in difficulties on all sides, but never cornered; we see no answer to our problem, but never despair; we ~ have been persecuted, but never deserted; knocked down, but never killed; always, wherever we may be, 'we carry with us in our body the death of Jesus, so that the life of Jesus, too, may always be seen in our body. Indeed, while we are still alive, we are consigned toour death every day,.for the sake of Jesus, so that in our mortal flesh the life of Jesus, too, may be openly shown. So death is at work in us, but life in you?z Paul's homeostatic principle dealt directly witch the external pressures that could have possibly destroyed his internal equilibrium. Graced with the Spirit of joyful mortification, those pressures and possible destructive forces were turned into growth experiences. Spirit of courageous service. Living involves doing. Through the in-carnational activity of enfleshing one's mission in word and deed, St. Paul strove to realize his calling as the apostle to the Gentiles and to bring about the reconciliation which was the work of Christ. Paul's metabolism was seldom low. ,~fter rechanneling his energies beginning with the Damascus experience., he responded to God;s call in building up the kingdom of God. His activism flowed from interior prayer and self-denial. Paul's life was balanced and full. ~o,,. and when he saw that the splendor of one of his pictures in the Exhibition dimmed his rival's that hung next to it, secretly took a brush and blackened his own." Essay by R. W. Emerson entitled "Character." ~Romans 8:38-39. ~z2 Corinthians 4:7-12. 670 / Review for Religious, Volume 37, 1978/5 One central dimension of Paul's apostolic work was bearing witness to the good news of Jesus Christ, God's love made visible to the world, A typical example is recorded in the Acts when Barnabas and Paul arrive at Antioch. How many times this type of sharing must have happened: On their arrival they assembled the church and gave an account'of all that God had done with them, and how he had opened the door of faith to the pagans.~3 In this particular instance the message and faith sharing was received with openness and joy, and they remained in Antioch for some time. More often, in attempting to fulfill the task of being an instrument of God's saving power among men, Paul was rejected and sometimes 6eaten (Ac 14:19; 2 Co l l:24ff). Speaking the truth involved paying a pric~. But since the truth - leads to freedom, the goal of the spiritual life, Paul had to speak it to remain true to his calling. He did not take the adx;ice of the old Turkish proverb: "He that would speak the truth must have one foot in the stirrup.''14 Missioned, being sent, seldom is limited to verbal sharing. Such was the case with St. Paul. He was commissioned to heal by living out the message he preached. Paul was a battle scarred disciple: Paul's concern for the poor, his gathering of money, evidence a social consciousness; his commitment to and vision of God's universal salvific will elicited extravagant energies to actualize this goal; his unwillingness to impose himself on others, thus being a burden to them, meant the retention of his tent mak!ng profession. Sensitive to'a variety of human and spiritual needs, skilled with the competencies and graced with love, Paul reached out to his fellow pilgrims helping them to grow as humari beings and preparing them to experience the good news of God's mercy and love. "To live" embraces loving attention, joyful mortification and coura-geous service. Paul is a fine model in that he followed Christ so well. Every Christian is challenged to get caught up into this way of living. The fi~st integrating ribbon on the tail of.our March kite provides solid material for homeostasis. It balances, stabilizes, as well as anchors the Christian in some depth realities. "To live" is to be one with the Spirit of Jesus and the Father; it involves a sharing in the Spirit ofcontemplatik, e prayer, voluntary asceticism and social concern. Through Love: Union with the Risen Lord The central experience of human life is being loved. So important is this experience that without it there is no hope of happiness and~minimal ex-pectation for sanity. The good news contained in the life of Jesus testifies once and for all that everyone is loved, "that our own existence in fact testifies to nothing less than our being loved by the Creator.''~5 Objectively 13Acts 14:27. ~'~See John W. Gardner and Francesa Gardner Reese, Know or Listen to Those Who Know (New York: W. W. Norton & Company, Inc., 1975), p. 233. ~SJosef Pieper, About Love, translated by Richard and Clara Winston (Chicago: Franciscan Herald Press, 1972), p. 31. Spiritual Staying Power: Homeostasis / 671 this is the~ase; Subjectively, whether ornot we come to taste the truth of God's love, this is the most significant question of our lives. St. Paul experienced God's love: what was objectively true from the first moment of his existence became subjectively a reality when he surrendered to the call of grace. Love experienced meant a rebirth which radically changed his entire existence. Throughout the rest of his life's journey and beyond, he lived "through love" in God's presence. Though Paul knew that God's love for him was triune, it was in and through Jesus that the Father's fidelity and the Spirit's indwelling were revealed. Thus, we can focus on the quality and texture of Christ's personal love for Paul as we examine the second element in the suggested Paulirie h6meostatic principle. In doing this we realize that Paul knew that c~on-version was primarily an interior reality touching the mind and hdart. His being thus transformed interiorly showed itself in the external conversion of life-style. It is the transforming presence of Christ in our hearts and the knowledge of this love in our understanding that brings about spiritual renewal: Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong, so that Christ may live in your hearts through faith, and then, planted in love and built on love, you will with all the saints have strength to grasp the breadth and the length, the height and the depth; until, knowing the love of Christ, which is beyond all knowle~dge, you are filled with the utter fulness qf God.~ ' To live through love means to live in Christ Jesus; to allow his wisdom to shape our attitudes, to surrender'to his affectivity which transforms our hearts, and to .be enabled through his power to share with others the gifts that we have received. Jesus' Wisdom To live in union with the loving Lord necessarily means to be embraced by his wisdom and to share in that gift. In the book of Wisdom we are told that the gift of wisdom has these traits: 1) wisdom is the consort of God's throne; 2) to lack the wisdom is to count for nothing; 3) wisdom knows God's works; she was present when the world was made; 4) wisdom under-stands what is pleasing in God's eyes; she teaches this; 5) wisdom knows and' understands everything,lr Insight and deep knowledge can be cold and sterile. Such is not the case of the wisdom of Christ in whi~zh Paul shared. Rather it was a loving knowledge leading the intellect to true and full understanding. Throughout the ages various writers have noted the' relationship between love and the cognitive dimension of human knowing: Thus love is the parent of faith.l~ ~SEphesians 3:16-19. ~TWisdom 9:1-6, 9-11. iSJohn Henry Newman, "Holy Scriptures" in Essays and Sketches (New York: Longman, Green & Co., 1948), p. 328. 672 / Review for Religious, Volume 37, 1978/5 We could almost say he sees because he loves, and therefore loves although he sees?9 What ha~ to be healed in us is our true nature, made in the likeness of God. What we have to learn is love. The healing and the learning are the same thing, for at the very core of our essence we are constituted in God's likeness by our freedom, and the exercise of that freedom is nothing else but the exercise of disinterested love--the love of God for his own sake. because he is God. The beginning of love is truth, and before he Will give us his love, God must cleanse our souls of the lies that are in them.2° To live through love means that the truth given us enables us to see and to believe. Jesus' love provides us with a vision of reality thereby scattering darkness and ignorance. Wisdom is to know the Father, a Father of loving fidelity and infinite mercy; our wisdom is to live from this central insight. "Through love" contains both a passive and active dimension: we are first loved in truth (passive) and then are missioned to reach out in deep concern (active). In the spiritual classic The Cloud of Unknowing, the importance of living and acting within God's love is stressed: The work of love not only heals the roots of sin, but nurtures practical goodness. When it is authentic you will be sensitive to every ne6d and respond with a generosity unspoiled by selfish intent. Anything you attempt to do without this love will certainly b~ imperfect, for it is sure to be marred by ulterior motives,z~ St. Paul told the Philippians to have the same attitude that Christ had. This exhortation was grounded in lived experience, for Paul had himself put on the mind and attitudes of Christ. Paul's vision, his judgments and con-ception of life resembled those of Jesus who focused on the Father. In the letter to the Ephesians, Paul gives evidence of how gifted he was with God's loving wisdom when, in his letter, he describes the divine plan of salvation (Ep 1:3-14). Two verses of that magnificent passage provide sufficient wit-ness to that wisdom: He has let us know the mystery of his purpose, the hidden plan he so kindly made in Christ from the beginning to act upon when the times had run their course to the end; that he would bring everything together under Christ, as head, everything in the heavens and everything on earth.22 Jesus' Affectivity To live through love for Paul was to experience transformation of one's heart. Paul was a man deeply in love; how else explain his commitment and unmatched zeal. The love of the risen Lord touched the very center of Paul's being in an intimate and personal way, resulting in a response of deep affectivity; his heart was on fire with the concern that Jesus showed him. Several centuries after Paul, another Christian underwent a spiritual heart ~9C. S. Lewis, A Grief Observed (New York: The Seabury Press, 1961), p. 57. Z°Thomas Merton, The Seven Storey Mountain (New York: Harcourt, Brace and Company, 1948), p. 451. ~The Cloud of Unknowing, edited by William Johnston (New York: Doubleday, Inc., 1973), ZZEphesians 1:9-10. Spiritual Staying Power: Homeostasis / 673 transplant after much struggle. This was St. Augustine. He emerged from "surgery" with the strong convi6tion that true life must flow from the heart: Follow the Lord, if you will,be perfect, a comrade of those among whom he speaks wisdom, who knows what to distribute to the day and to the night, so that you also may know it and so that for you lights may be in the firmament of heaven. But this will not be done unless your heart is in it.~ If wisdom touches out.minds with truth, God's gracious love seeks to touch our hearts. Why is it that so many defense mechanisms come into play at this level? Perhaps the fear of intimacy makes us cautious; what will be-demanded if I allow the Lord entrance into my life? Paradoxically we seek and' need intimacy yet flee when it is offered. The conditions of intimacy--commitment, self donation, giving up self-sufficiency--give us cause to hesitate. The tragic possibility of "having no heart" or allowing our hearts to become hard and calloused are dreadful alternatives to intP macy. Literature often speaks to this point: But 1 feel nothing, she whispered to herself. I have no heart.~4 Pity me that the heart is slow to learn What the swift mind beholds'at every turn,~5 ¯ His sorrows will not be slight. His heart is proud and hard.2~ Jesus came to save the'whole person, and ali people. His love for us was integral and he sought a total response. Using the book of Deuteronomy, Jesus. teaches: "and you must love the Lord your God. with all your heart, with all your soul, and with all your strength" (Dt 6:4-5). Realizing in faith that God first loved us, now weare to respond in love to a God who desires our hearts. Having' been gifted with love, we return that gift. by loving the Father as Jesus did and by serving in the building up of the kingdom. Jesus' Power As God's gracious love transforms the interior of the Christian life, creating a new heart and shaping a new mind, there are external mani-festations indicating a new, powerful wayof life. The power of Jesus was evidenced in his love, joy, peace, in his constant patience, goodness, kind-ness, in his trustful'ness, gentleness and self-control (Ga 5:22). Through these signs of the Spirit, the Father's love and mission were incarnated. Following the Master, Paul challenged the Galatians as well as hin~self~to live out these values. For the sake of clarification, Paul's letter to the people of Galatia also provided concrete instances of what happens when internal renewal of heart and mind has not taken place. The "old self" of indulgence and weakness surfaces when these results are present: ZSThe Confessio;~s of St. Augustine, translated by John K~ Ryan, Book XII1, Chapter 19 (New °York: Image Book, 1960), p. 350. 24Thornton Wilder, The Bridge ofSatt Luis Re3' (New York: Washington Square Press, Inc,, 1955), p. 112. ~Edna St. Vincent Millay's "'Pity Me Not Because the Light of Day." Z~Herman Hesse, Siddhartha. 674 / Review for Religious, Volume 37, 1978/5 fornication, gross indecency and sexual irresponsibility; idolatry and sorcery; feuds and wrangling, jealousy, bad temper and quarrels; disagreements, factions, envy; drunkenness, orgies and similar things. 1 warn you now, as I warned you before: those who behave like this will not inherit the kingdom of God'.27 In using the power given him by the Father~; Jesus brought about change and renewal in the lives of many. In calling Zaccheus down from the tree an entire household was converted; in washing the feet of the disciples they came to realize that to follow the Lord was,.t0 serve; in calling Mary by name in the garden, depression and fear gave way to hope and joy. The very presence of Jesus was power, transforming darkness~into light, doubt into faith, apathy into love. His gaze, the tone of voice, the transparency of the Father's love were creative for anyone with the eyes. of faith. When that faith, was not there, Jesus experienced the pain of powerlessness and he bore that cross with much pain: Wherever growth took place, Jesus, in humility, realized that it was rooted in the Father's abiding presence and an expression of the Father's love. Paul lived through love which Christ had for him; this love power m~ade the apostle to the Gentiles into a new man. Then, having experienced the burning power of God's call in Jesus, Paul was enabled in love to exert power in bringing others to the Father. In his letter to the Corinthians, Paul describes the source, purpose and strength of the Christian way of life: It is all God's work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconciliation. In other words, God in Christ recon-ciling the world to himself, not holding men's faults against them, and he has'entrusted to us the news that they are reconciled. So we are ambassadors, for Christ; it is as though God were appealing through us, and the appeal that we make in Christ's name is: be reconciled to God.28 To accomplish the work of the Father, power was necessary. Paul was well aware that the gifts and energies given him were not for personal gain but for others. What mattered was that all people might be in union with God, that reconciliation become a fact. The vision of faith was translated into life through the strength and ~courage given by the Father. Paul became an ambassador; a messenger entrusted with precious news. Through the power of proclamation and the courage of deeds, Paul shared the message of God's loving forgiveness with the people of his day, and with. us who are privile'ged to read his letters in faith. To live through love, then, meant for Paul a dwelling in the love of Christ Jesus. Through grace he would take on the mind and heart of the Lord as well as the power of his hands. Living through love implied an imperative: through his personal love for his fellowmen, Paul must continue the process of conversion in the lives of those whom he was called to serve. The gift given, God's love and forgiveness must be passed on. 27Galatians 5:19-21. 282 Corinthians 5:18-20. Spiritual Staying Power: Homeostasisr / 675 In His Presence: Union With the Father Several years ago~ I was speaking with a friend about the well-being of a former classmate. His response was simple and profound: "He's all right, he lives in His presence." This type of centering provides peace and be-comes the source of a "holy" life. Monica, the mother of Augustine, lived in the land of faith. Her son writes: o ¯ . . and she h'ad you (God)oas her inward teacher in the school of her heart . Whosoever among them khew her greatly praised.you, and honored you and loved you in her, because they recognized your presence in her heart, for the fruit of her holy ¯ life bore witness to this3~ C. S. Lewis, after the death of his wife, recorded an experience of presence that analogously applies to the God-man relationship: ¯ . . she seems to meet me everywhere. Meet is far too strong a word. l don't mean anything remotely like an apparition or a voice. I don't mean even any strikingly emotional experience at any particular moment. Rather, a sort of unobtrusive but massive sense that she is, just as much as ever, a fact to be taken into account,a° Faith draws us to the basic fact that the Father is always with us in a variety of ways.~The:problem is not so much cognitive as it'is experiential; through a lack of pro~er disposition we live outside of God's presence (this is sin at the deepest I~vel). God is still with us but w~ live as though this were not the case. ,, In his excellent treatise The Problem of~God, John Courtney Murray emphasizes t.he importance of presence: Over against the inconstancy and infidelity of the people; who continually absent themselves from God, the Name Yahweh affirms the constancy of God, his un-changeable fidelity to his promise of presence?~ He (God) is present as the Power. Presence involves transparency; one sees through the veil.of otherness into the other and knows his quality, intentions, attitudes. Thus, through h~s mighty works, God becomes transparent to hts people. He ts known to be present m ffi~thful goodness. : . . In all h~s works of judgment as of rescue, Yahweh becomes transparent, known to his people, who name him'from their experience of his works,a2 St. Paul cam~ to experience the pror~ise of God's dwelling with his people throug.h grace. Then, empowered;l~y the Spirit and 'h~aled through the power of JeSus, Paul could write to the Romans that "everyone moved b-Y the Slbirit is a son of GoiJ'~ find that it is~this Spirit that "makes us cry 6ut, ~abba, Father! . (Rm ~: 14-!$). Assuming the identity bf h so~, Paul j.ourneyed to the Father. ' ¯ zaConfessions, Book IX, Chapter 9, p. 220¯ abA Grief Observed, p. 22. aUohn Courtney Mut~'ay, The Proble'm of God (New Haven: Yale University Press, 1964), p. 11~ 321bid., pp. 14-15. 676 / Review for; Religious, Volume 37, 1978/5 Father's Covenant The covenant theme is central throughout all of scripture. God's word reveals the mystery of his desire to dwell with his people in a close intimate relationship. God committed himself to beour Father~ and callS us to be his people. Thus in forming a nation through. Abraham; in giving the law and the prophets, in sending Jesus to reconcile, in forming a Spirit-filled Church, the Father continues to dwell in history, the God oftimg and space. St. Paul experienced the covenant relationship with the Father; he dwelt in the Father's tent, listening to the Father's voice and venturing f?rth to share that word with others. Refusal of God's covenant is sin. Acceptance of it is grace and life. Our home is to be with God. The psalmist knew the joy of dwelling with Yah-weh: A single day in your courts is worth more than a thousand elsewhere; ~, merely to stand on the steps of God's house is better than living with the wicked,a3 Paul had spent years living out the covenant relationship: With the encounter and surrender to Christ, he gained access to the Father'.s dwell-ing. Having tasted darkness, he now knew the warmth and light of grace. To live in his presence meant life itself; anything else was death: But because of Christ, I have come to con~ider all these advantages (of the Law) as disadvantages. Not only that, but I believe that nothing can happen that will outweigh the supreme advantage of knowing Christ Jesus my Lord. For him I have accepted the loss of everything, and I look on everything as so much rubbish if only I can have Cl~dst and be given ~ place in him.a4 Father's Kingdom and Will ,~ To live in the Father's presence means necessarily to get caught up into the kingdom and the will of God. "God's kingdom is no fixed, existing order, but a living, nearing thing. Long remote, it now advances, little by little, and has come so close as to demand acceptance. Kingdom of God means a state in which God is king and consequently rules."35 Indeed, for St. Paul the very presence of the Father within his life was synonymous with the surrender of his freedom. Decisions now w~re made in faith and out of love; freedom given meant freedom gained. By relating all to the furthering of the kingdom, a deep singleness of the heart (purity) governed and unified the apostle's life. All was new. The kingdom is achieved by doing the Father's will. Jesus' obedience unto death was the paradigm. Paul's highly developed sense of discernment allowed him to hear the voice of the Lord and the grace of the moment meant a response in faith. This listening and responding pattern charac- 3aPsalm 84:10. a4Philippians 3:7-9. a~Romano Guardini, The Lord (Chicago: Henry Regnery Company, 1954), p. 37. Spiritual Staying Power: Homeostasis / 677 terized Paul's life; it meant that the Father's will was being accomplished. Paul's prayer for the Colossians indicates the centrality of God's will: ¯. we have never0failed to pray for you~ and'what we ask God is that through perfect wisdom and spiritual:understanding you should reach the'fullest knowledge of his will. So you~ will be able,~to lead the kind of life which the Lord expects of you, a life acceptable to him in all its aspects; showing the results in all good actions you do and increasing your knowledg~e of God.a6 Knowledge of the Father's will is no intellectual abstraction; it demands commitment and actions which are pleasing to God. This holy pragmatism stresses the dynamism of Paul's ministry and his challenge to those who follow tile Lord. To,~iive in his presence, with the implicit willingness to promote the kirigdom by doing the Father's will, means that selfishness and non-scrip-tural behavior are elements in opposition to the life of Christ. Yet these elements never t6t~lly disappear from life. There is that constant struggle to allow the Lord to truly be I~ord ofourqives; there are the perennial temff-tat~ ons that lead toward' idolatry and~ wedge things and people between ourselves and the Father. Paul's life had; to face the'se struggles; his life was one 'of continual conversion. His candid confession in his letter to the Rom~ins"(7:14-15) magnificently expresSes the inward division of every person. Only through the grace of Christ does healing take place and only through that grace can we center bn the Father's kingdom and will. Without it we flounder on stormy waters. Father's Honor and Glory 'Life invol~'es two essential questions: what we do and why we do what v~E ~o. This latter question deals with the motivation. Our intentions not only reve~al our philosophy of life bu~ ultimately give us our sense of iden-tity.~ The Christian challenge 'is to Center our lives on God, to serve and love for his honor and 'glory. Self-serving and self-preserving tendencies block purity of'intention. Constantly we a~e invited to ever deeper levels of convei~sion as we strive to focus our attention on the mystery of God. Often Paul directly called the people he served to recognize to whom all honor and glory belonged: Glory'be to him whose power, working in us', can do infinitely more than we can ask or imagine3 glory be to him from generation to genera~tion in the Church and in Christ Jesus forever and ever. Amen.3r Glory to him who is able to give you the strength to live according to the Good News I preach, and in which I proclaim Jesus Christ. the revelation of a mystery kept secret for endless ages, but now so clear that it must be broadcast to pagans everywhere to bring them to the obedience of faith. , . . He alone is wisdom; give glory therefore to him through Jesus.Christ forever and ever. Amen.36 a~Colossians 1:9-10: aTEphesians 3:20-21. 38Romans 16:25-27. Review for ReligiouS, Volume 37, 1978/5 In return, my God will fulfill .all your needs, in Christ Jesus, as lavishly as only.God can. Glory to God, our Father, forever and ever. Amen.as Honor and glory are due to God because of his majesty. The believer breaks forth in praise when God reveals himself. It is, impossible to remain silent when Truth and Goodness and Beauty inundate the human spirit. Faith allows us to encounter the living and true God; Our response is that of praise. Using Thomistic theology, Gabriel Braso describes well the meaning of honor and glory: , Glory is clear knowledge together with praise of the excellence of a'nother: clara ' notitia cure laude. Honor is the ackno~vledgment of this same e~cellence. Honor and glory, then, are acts by which our intellect recognizes an excellence existing in another being and finds it worthy of praise. Our will, on its part, accepts this superi-ority as a good to which it is well to tend, and, rejoicing in that good which another. prssesses, proclaims it and bears witness to it before others.4° The atmosphere in which Paul lived, namely,0the loving presen~ze of the Father, provides the springboard for his work, personal relationships and prayer. Not only did the apostle~ attempt to do. what was good for the well.being of others, he also lived from a very specifi~ level of.inten-tionality; he lived for God's honor and glory. Certainly the quality of this motivation varied at times, but the ideal was ever before Paul and he strove for it with tremendous zeal and dedication. Because .of this, he could write to others that they should follow his example. Conclusion The spiritual life is our participation in the paschal mystery. By means of principles and guidelines we h~ive some directions providing a perspec-tive from which to live this life in Christ. A homeostatic principle,is .~n internal reality giving continuity and stability to the faith life, especial!y when experiences of fragmentation tend to upset that life or when doubts attack :the human heart stripping it of meaning and feel,i, ng. Each person is challenged to discover and cultivate a personal homeostatic principle; it may remain constant throughout life or be modified in various ways. Be-sides St. Paul, other believers have articulated well what possibly might be their grounding point in the Lord: Yesterday 1 had a good morning. Once again when I recollect myself, I again find the same simple demands of God: gentleness, humility, charity, interior simplicity; noth-ing else is asked of me. And suddenly I saw clearly why these virtues are,demanded, because through them the soul becomes habitable for God and for one's neighbor in an intimate and permanent way. They make a pleasant cell of it. Hardness and pride repel, complexity disquiets. But humility and gentleness welcome, and simplicity reassures. These "'passive" virtues have an eminently social character.41 3aPhilippians 4t29-30~ 4°Gabriel M. Braso, O.S.B., Liturgy and Spirituality, translated by Leonard J. Doyle (Col-legeville, Minn.: The Liturgical Press, 1960), p. 59. o ~ 4IRaissh's Journal, presented by Jacques Maritain (Albany, NY: Magi Books, Inc.,1963), p. 71. Spiritual Staying Power: H~meostasis / 679 . my sole desire is that His name be praised, and that we should make every effort to serve a Lord who gives us such a reward here below . 4~ Lord, who has form'd me out of mud, And has redeem'd me through thy blood, And sanctifi'd me to do good; Purge all my sins done heretofore: For I confess my heavy score, And I will strive to sin no more. Enrich my heart, mouth, hands in me, With faith, with hope, with charity; That I may run, rise, rest with thee.4a Human life is lived at various levels. At times the surface of our lives can be filled with turmoil and anxieties while there is peace deep within. At other times, extei'nal forces are calm but our hearts are agitated and rest-less. This essay suggests that St. Paul was able to deal with the pressures, anxieties and trials of life because his life was grounded in God's life. Paul's desire, was "'to live through love in His presence." This homeostatic prin-ciple provided' stability and continuity as he sought to "run, rise, rest" with God. 4~The Complete Works of St. Teresa of Jesus, translated by E. Allison Peers, II (London: Sheed and Ward, 1946), p. 268. 43George Herbert, "Trinity Sunday." All I Needed Was the Violet The overwheimin~ evidence of your magnitude, O God, i~sdisplayed in the sequ0yia forest,~ the snow,crowned towering mountains, the throbbing pulse of the swaying oceans, the~ measureless ga!axies of tinknown space, and also in the perfection and beauty of a tiny violet. To believe in you, an~l to bow down in worship, all I needed ' was the violet. Everywhere I find you, , Your bountiful, awe-inspiring, praise-producing, heart-stirring, mind-boggling, argument-ending remin~lers are just too overwhelming for me. Viola Jacobson Berg 5 Roosevelt Ave. Malverne, NY 11565 Mount Athos: The Holy Republic Michael Azkoul Father Azkoul, a priest of the Russian Orthodox Church, has taught Church History at St. Louis University, as well as in other institutions. Presently he is attached to Seminex (Luth-eran Seminary in Exile) of St. Louis. He is married, with two children. He resides at 912 Bellstone Rd.; St. Louis, MO 63119. Mount Athos or "The Holy Mountain" is situated in northern Greece, on the Chaicedonean peninsula. Since 1922 this colony of monks has been a republic, a legally constituted political entity, a cluster of monasteries-- stauropeion, as the Orthodox say--immediately subject to the jurisdiction of the Patriarch of Constantinople. The Holy Mount is dedicated to the Blessed Virgin who, it is said, led its first inhabitants, perhaps as early as the sixth century, to establish this religious sanctuary where no female is allowed--nor "female animals-or beardless boys." There have been as many as 40,000 monks on this tiny strip of land jutting into the Aegean, but now Athos can hardly boast of 400 Who have surrendered themselves to the "life of the angels." The Holy Mountain has been crucial to the life of the Orthodox Church. Its monks have produced great music, art, theology, and given t6 the Church some of her greatest bishops and saints.1 Moreover, the history of Orthodoxy shows that monks, especially those of the holy mount, have been "defenders of the faith." No more typical example can be found than their behavior during the Iconoclastic Period when the Empress Theodora found the support of monks indispensable in her effort to restore icons to the Church. Her victory is commemorated on the first Sunday of the "Great ~Monk-saints of Athos are usually called Hagiorite, that is, of the holy (hagios) mountain (oros). 680 Mount Athos: The Holy Republic / 68"1 Lent," as the Sunday of Orthodoxy. This Christian triumph over Hellenism was as monastic as it was,ecclesiastical. The historical value of monasticism to the Church notwithstanding, its importance to Orthodoxy as the supreme embodiment of her Weltan- Schauung is what concerns us here: Mt. Athos as the microcosm of the whole, of Orthodoxy and monasticism, this is the special object of our attention. In truth, one cannot understand the Eastern Church unless one grasps the meaning of her monasticism. In other words, monks are not a class above the Church, but the highest stratum within the Church. They are "'the true and authentic Christians," as St. Basil the Great called them. Monks and nuns are the dynamis of Orthodoxy, its spiritual heroes, the archetypes of its piety, models of chastity, the totally committed who most perfectly express the first principle of Orthodox spirituality, "voluntary obedience.'" They are those Christians who mysteriously perfect the Church and the entire human race by perfecting themselves. Recognizing that the Church is divine and human, even as Christ himself, we come to understand what it means that they are eager to sanctify time, to bring creation closer to the end for which the Christian economy was re-vealed- the deification of the cosmos. The Nature of Orthodox Spirituality The Orthodox Weltanschauung is ascetical. This means that monks are not an erratic or exotic element in the Church, but her chief representatives. Their lives are a statement of denial as well as of affirmation: monks affirm the Christian revelation as the introduction of new life into an age domi-nated by the devil. Satan is the "god of the age," its very zeitgeist. He is the one to whom mankind was yoked by Adam's sin, the ancestral sin which rendered his posterity the heirs of bodily corruption and death. "Where-fore, as by one man sin entered the world and death by sin," St. Paul teaches, "0n account of death all have sinned" (Rm 5:12). In other words, man is not so much a scoundrel as a victim. Human suffering is not the result of God's punishment or vengeance, but the consequence of the devil's power over us through death--the last enemy. Thus, God became a man to destroy the devil and death, not to satisfy some debt incurred by humanity through the sin of Adam.~ For the Orthodox, there is no "original sin," as Augustine and the West have so long believed, only an act of disobedience which inaugurated de-monic tyranny. Baptism, therefore, does not eradicate an "inherited guilt" transmitted by procreation. How, indeed, as Pelagius asked the Augus-tinians, is "original sin" passed to the children of baptized parents if bap- ZSee J. S. Romanides, "'Original Sin According to Saint Paul," St. Vladimir Seminary Quar-terly. IV, I-2 ( 1955-1956), pp. 5-28. Fr. Romanides blames Augustine of Hippo for altering the Church's traditional understanding of Adam's sin and its consequences: and, therefore, the Christian theology of baptism. Review for Relig, ious, Volume 37, 1978/5 tism washes it away? Nor does baptism involve the complete regeneration of human nature--which would necessarily destroy even the capacity to sin. Rather, baptism removes the individual from the tyranny of the devil and incorporates us into the life of "the Second Adam," that is, the Church, the body of Christ, the new humanity, "the race of Christians," as St. Justin Martyr referred to the People of God. Moreover, the mystery of baptism initiates the process of deification--"the new birth," the process of our spiritual perfection through grace (which in Orthodox theology means God's "uncreated energy" extended to creation). We belong to that level of being in which the acquisition of the Holy Spirit, the "Giver of Life," becomes our r?tison d'ktre. In Christ, he is the Deifier. In the Church, the process of deification (salvation) involves, to be sure, prayer, fasting, the Mysteries (sacraments), saving knowledge (the "knowl-edge" of spiritual things, gnosis) and the constant struggle with the pas-sions, the struggle to overcome our Adamic nature, our mortal nature, .to overcome death, wrestling with devil while ascending the "ladder of per-fection," to borrow a phrase from St. John of the, Ladder (Climacus). The passions darken reason and enervate the will: they destroy freedom. Freedom is an internal condition, "the liberty wherewith Christ hath made us free., from the yoke of bondage" (Ga 5:1). Thus, it does not mean, in the first instance, political or economic rights. These cannot exist unless we have been unchained from the Evil One who, as we have implied, seeks our negation through the passions, the perverse powers of our fallen nature, our nature yoked to death, to dying. We recognize the passions as pride or self-love, jealousy, lust, hate, contentiousness, despair, etc. There are passions of the body and passions of the soul, as St. Gregory of Sinai reminds us. They dwell in us from birth :and are aroused and strengthened by our environment, that is, by the devil working through our psyche, or by persons and things. The devil combats grace by the passions. Despite the Holy Spirit, our guardian angel, the ¯ intercession of the saints, we can lose our souls if we do not perceive the guile of the devil and undertake to oppose him; indeed, without the struggle, the Christian will soon fall away from the Church and into the power of the devil once more. As we have said, the passions are the means by which the devil seeks to recapture.us. He can get us back by winning our "heart," the spiritual citadel of man, the "subconscious," as some Orthodox theologians call it. (Orthodoxy, following the Fathers, has never viewed the "heart" as "the seat of the emotions~ especially love.") All instruments of reason are im-potent to search the abyss of the heart, although, as St. Symeon the New Theologian observed, discursive reason is given the role of "sentinel." The heart is that by which we believe unto salvation, by which we see God if our heart is pure (Mt 5:8: Rm 10:9), but also that from which, according to the Lord, "proceeds evil reasoning, murder, adultery, fornication, theft, lying, blasphemy .'" (Mt 15:19). Mount Athos: The Holy Republic No wonder, then, the Fathers admonish us to "guard the heart," to protect it from anything or anyone who might injure it, from any situation which leads to separation from God's grace. We may "'guard the heart" through obedience, humility, chastity, prayer, the Mysteries and, in par-ticular, by controlling the faculty of the "imagination." This is that power of the mind whereby it creates images, which forms sense-data into co-herent patterns, which allows the mind to visualize and, consequently, to judge and act. As the Greek Fathers say, every passion is the result of a "'sinful image." Reason may alert us to the danger, but if we cherish the "'sinful inlage,'".ifwe nourish and remember it--as one might past insult or betrayalBthen it overwhelms reason, penetrates the systems of conscious-ness and plunges into the heart. The "'sinful image" reemerges as a "pas-sion," the irrational force which comes to determine our thought and con-duct. Only strenuous ascetic exercise can purge the heart thereafter. The great weapon of protection and purgation is "the name of Jesus." His name is a terror to the devils, said St. Barsanuphius. We may pray, 'bLord Jesus Christ, Thou Son of God, have mercy upon me, a sinner." The "desert fathers" recommend that this prayer be repeated slowly, quietly, sincerely. When said with.faith and understanding, it is not "vain repeti-tion." It becomes important to spiritual and mental health. Some Fathers have been known to have recited the "Jesus rPrayer'' all through the night--a prayer "without ceasing." Rightly practiced, it will eventually pass to and mysteriously, effortlessly, beat witti the organ of the heart. The "Jesus Prayer" becomes.the automatic "'Prayer of the Heart." Admittedly, those who have reached this perfection are very few. They are also those men and women who may preview already on earth the joys of heaven."~ Let us make one thing clear before we proceed. According to the Ortho-dox Church, "the religious experience" is never wholly "private" and never "anti-establishment." To be sure, the quality and intensity of that experience depends upon the holiness of the individual, but it is an ex-perience which transpires within the Church. We may call it "mystical," if we wish, but it is not the "'mystical experience" of a special person, a psychedelic, insulated, isolated, exotic, mayhaps erotic experience. In Orthodoxy, the "religious" or "'mystical experience" of any of her mem-bers- including the holy monk and nun--is the experience of the entire Church, relative, as we said, to the degree of sanctity. The Church is a soborny, a mystical, organic fellowship of believers, if for no other reason than that of the Holy Eucharist, "the mystical supper~" as St. John Chrysostom called it, enjoyed by all the faithful. " In connection with this matter, too, is the teaching of'the Eastern Church that truth is the product of mystical experience, that is, dogma is the product of holiness, not of ratiocination. But if truth follows from holiness, 3The Orthodox Church rejects the idea of the "'beatific vision" if by that is meant beholding the Essence of God, whether in this life or the next. The saved will see only the deified Christ "'face to face" (see Vladimir Lossky, The Vision of God: London, 1963). 684 / Review for Religious, Volume 37, 1978/5 then there is no surer vehicle of divine revelation than the monk, he who has committed his entire life to the fight with the devil and the struggle with the passions. As a matter of historical fact, the greatest teachers of the Church have been monks, whether clergy or not. It is correct to say, however, that the supreme witnesses to the Christian faith have been monks who were also bishops, since bishops have almost invariably drawn from the monastery. The bishop has sometimes been an abbott or "'elder" (staretz, geron) whose reputation for holiness and wisdom is unsurpassed. Historically, he was the confessor and counselor of kings and queens. Furthermore, the Orthodox Church has never failed to contain .great women ascetics, many of whom have been found in the convent. Through-out the centuries, they have been persons to whom Christians have turned for wisdom and consolation. Although women cannot teach in the Church nor become priests, they have been miracle-workers, iconographers, poets, models of virtue. St. Mary of Egypt dwelt in the desert for more thanforty years. By her miracles and preachment, St. Nina was ,the converter of Georgia in Russia. Numerous women saints have been given the honorific title "Equal to the Apostles," such as St. Helena, mother of the Emperor Constantine. The abbe

To celebrate International Youth Day 2020 Rachel Mims, Senior Program Officer for Youth Political Participation at NDI, is joined by three young leaders from Zambia, Lebanon, and Moldova. They discuss competitive youth debate as an opportunity to build political skills, actively contribute to solving social problems, and create greater space for youth inclusion in public life. For more information please go to https://www.ndi.org/youth-leading-debate
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Given Kapolyo: I don't believe in the saying young people are the future leaders. Because the truth is they tell us this for years and years and years, when I was 15 they told me you're a future leader, then I turned 20 and they said I'm a future leader, then they turned 25, and they said I'm a future leader, so then I'm now just waiting, I'm saying okay, when does the future come?
Now I think just this is time that we turn it around, and say young people should be the leaders of today, as well.
Rachel Mims: Today's young people deserve real opportunities to participate in political processes, and contribute to practical solutions that advance development. When given an opportunity to organize, voice their opinions, and play a meaningful role in political decision making, they consistently demonstrate their willingness and ability to foster positive lasting change. They also become more likely to demand and defend democracy, and gain a greater sense of belonging.
Recent global movements such as movements for climate justice and racial justice demonstrate that young people are demanding a shift in who has power, and in how that power is used, yet young people still find themselves marginalized from mainstream politics, and are limited in their ability to exercise the same influence over decision making processes. This is particularly true for young people who have experienced intersecting forms of marginalization and exclusion. At a time when global inequality is increasing, young people remain disproportionately impacted, and are expressing frustration with leaders and institutions that they perceive to be inaccessible, incapable, unresponsive, corrupt, and often repressive.
NDI works globally to support the political participation of young people through a variety of approaches that increase young people's agency, and create a more supportive environment. One approach involves helping young people develop competitive debating skills, including an issue analysis and framing, reasoning, public speaking, and active listening. NDI has supported [inaudible 00:02:05] programs in several countries, including longstanding programs in Jordan and Moldova, and more recent programs in Guatemala and Libya. We've seen the debate skills not only enhance political participation, but also contribute to holistic youth development. Debate builds practical skills that pave the way for young people to successfully engage in civil discourse and peaceful problem solving, both with their peers and with adult power holders.
I'm Rachel Mims, Senior Program Officer for Youth Political Participation at the National Democratic Institute, and today we are joined by three young leaders from Lebanon, Moldova, and Zambia, each working in different ways to apply their debate skills and actively contribute to solving social problems. As a result, they're creating greater space for youth inclusion in public life. First we'll hear from [Gibbon Carpolio 00:02:58]. Next up, Rachbenda Fou, and then Selena Decuzar. Welcome to Dem Works.
In Zambia, NDI partner with a chapter of the Center for Young Leaders of Africa, and Youth for Parliament, to gather young people from across political parties, media, and civil society organizations to debate solutions for increasing the number of young people in parliament. This debate program created an opportunity for youth from parties and civil society to change ideas, develop their public speaking and research skills, and to generate discussion around critical issues facing youth in Zambia.
We spoke with Given Kapolyo to learn more. Given, thank you for joining us today.
GK: Thank you so much for having me. It's a great pleasure to feature. First of all, I'm a young African female, my name is Given Kapolyo, I'm a young politician, I'm a student, I'm an activist, I'm an advocate, and a public speaker now. I can proudly call myself a public speaker, after I took part in the NDI public speaking that was called the Youth Debate Zambia.
I live in the northern part of Zambia. That's Kasama, northern province, Kasama, rural part of Zambia, so it was great that I was moved from the northern part of Zambia to the capital city, just to participate in the Youth Debate Zambia.
RM: Thank you, and thank you for telling us about all the different hats you wear. I hope to hear more about your activism, and other things that you're doing in politics.
Can you tell me more about your experience in the debate program? What was it like? What were some of the topics that you all discussed?
GK: We began with a training session. We covered the history of public speaking, we covered the tricks that we need for public speaking, how you draw the attention of a crowd, how you keep them engaged, and ordered. It was different young people from different parts of the country, and we were all brought together and were taught together, and then were given a topic. We were discussing how we can increase the number of young people in parliament, the number of youths in parliament, and it was a very profound experience, in the sense that we didn't just learn, then they'd give us a chance to actually show what we had learned from the training, and it was that interesting.
By the time we were leaving the training, there were people that were so confident to go back to their communities, and just speak change into their communities, into the crowds, and that was just how interesting, and just how meaningful it was to me and other participants that were there.
RM: I really love the point about public speaking, and this immediate sense of agency that young people feel, that they can go back and use their voice, and they have skills that they can start to put into use right away. Can you talk about the connection between some of the skills that you learned and your future political aspirations? I know that you're interested in running for public office.
GK: One of the things that we learned at the Youth Debate Zambia was that communication, public speaking and communication have a lot to do with politics, and with the youth standing out as a public figure, because it's they also mentioned how many great orators were [inaudible 00:06:34] were to get into public office because of how they spoke, how good they were at it, and the impacts that it just had in changing society.
For me as a young politician, first of all I must mention that the country that I'm from it's very difficult for a young female. First of all, it's very difficult for a female to make it into public office. It's even worse for a young female to make it. That, it also prepared me for how I could use my words to show people that not only will I be a voice for them, I could actually speak my heart out to them, tell them what my plans are, but then do it skillfully in a way that they buy into it, and are able to elect me, and even how because we dealt with topics on how you could make your speech relatable such that as you're telling your story somebody that is listening instantly feels like you're telling their story, and when they're able to relate with you it will be very easy for them to actually elect you as their leader, because they feel like you're a mirror of them, and then you can represent them better.
The training for me was actually a point that I think began a lot of things for me, because I knew I could speak, but then I didn't know I could use it to further my political ambition. When I went back home, in Kasana, I was able to speak to various groups. Just by me sharing my story with them, they were able to buy into the vision that I have for my ward, because I have aspirations of standing as a ward counselor next year, in our general elections, and it's been very helpful.
I've been able to know another important thing we learned is how you should be able to read your audience, so depending on who I'm talking to, I'm able to know which skills I should employ.
RM: Thank you. I know you can't see me, but I'm nodding vigorously over here, because you just shared, I think, so many important lessons with our listeners, just about how you can use these skills to further your political ambition, how things are different for young women, and how they face different barriers and challenges into getting into elected office, and how these skills help create an opening.
I want to talk about NDI's work in changing the face of politics, and it relates directly to what you mentioned about being a young woman in politics. NDI is launching a decade-long campaign to accelerate the pace of change on all aspects of women's empowerment, and that includes their participation in leadership and politics, and I wanted to hear from you what you think young people's role is in not only changing the face of politics, but ensuring that young women have a role to play, and can participate in politics.
GK: We need to become alive to the reality that our parents will not be here 10, 20, 30, 40, 50 years from now, it is us that will be here. Every time I'm speaking to young people about young people involvement in politics and leadership and decision making and getting involved in civic spaces, I'm always telling them if we don't get involved now, then we are simply selling our future off ... Not even selling it off, we're simply giving it off for free. Because whatever our ... Those that we leave leadership to today, whatever decisions they make, or whatever they choose to do with the resources that we have, whatever they choose to do with our nation, they will not be here to face the repercussions, we will be here.
Most of our parliament, the Zambian parliament has over 158 seats, and only 2 people are below the age of 35, only two people are youth, but if we do get young people involved, then we do get young people into parliament, we will know to say this decision that I'm making today, I'm only 27, so the decision that I'm making today, 30 years from now the chances that I still will be here to answer for it and to face the repercussions of if I make a bad decision will linger in my mind, for even as I make a decision I'm thinking I'm not thinking five years from now, I'm thinking 10, 15, 20, 30, 50 years from now, because I'm assured I will still obviously be here. I feel the time is now that young people actually take over and provide solutions to many of these challenges, and many of the problems that our country, our continent, and even the world is facing today.
RM: So many of the points that you just talked about really point to the need for this culture shift, and a culture change within politics. I think a lot of what you are advocating for, particularly about greater youth inclusion, can help contribute to that shift, and politics being more inclusive and representative of young people.
I just really want to thank you for taking time to talk with us today, and to share your thoughts, and I really want to wish you all the best in your run for office. I think you would make an amazing political leader, and I'm really excited to see what your future holds, and where you'll go after your participation as a young person in politics.
GK: Thank you so much. I look forward to where I go to, so I keep working towards it. And this I'm guaranteed that I will get there. Thank you so much for having me. It's been a pleasure having this conversation with you. I look forward to further interactions.
RM: Us as well. Thank you again.
For more than 35 years, NDI has been honored to work with thousands of courageous and committed democratic activists around the world, to help countries develop the institutions, practices, and skills necessary for democracy's success. For more information, please visit our website, at www.NDI.org.
In Lebanon, NDI is collaborating with the television station MTV Lebanon, for its weekly program, It's About Time, which features political leaders responding to questions from the host and from young people who have been trained in policy analysis and debate skills by NDI. MTV Lebanon hopes that by expanding debate culture in the country and by proving that young people can debate, they will pave the way for hosting Lebanon's first debates between national political leaders before the next elections in 2022. The show has achieved broad viewership, and resulted in viral moments on social media, with some political leaders saying that they tune in specifically to watch the youth debate segment. I would like to introduce everyone to Rafka Noufal, a junior Lebanese lawyer, and active participant on the debate show. Rafka, thank you for joining us for the podcast today.
Rafka Noufal: Thank you for having me with you today.
RM: I'd like to start with you giving us a brief introduction about your work, and your background, and what brought you to the debate show.
RN: I'm a 24-years-old Lebanese junior lawyer. I studied law in the Holy Spirit University, a Catholic University in Lebanon, and I just graduated from my masters to a degree. I also have a certificate of completion of the [inaudible 00:14:06] university program on international criminal law and procedures, and am a very social person who's interested in politics and in all the topics that are rising inside our country. When I knew about the TV political show It's About Time, through my university, I was very excited and more willing to join this show because I saw it as a platform to raise our voice as the young people in Lebanon, and to give our opinion and our thoughts on all the political and social and economic topics that are arising inside our society.
I work as a lawyer now, [inaudible 00:14:42] bar association, and I work in an office that takes private law cases and more specifically criminal law cases. Throughout my work, I got familiar with the gaps and insecurities inside the Lebanese legal system.
RM: I see so much connection between your ability to do this work as a lawyer and having the opportunity to dig into these pressing political issues on the debate show. Can you tell me a little bit more about your experience on the show, and talk about some of what you gained, whether it's skills that you gained, or kind of how the show maybe changed your perspective about politics?
RN: In fact, the different trainings we did with NDI were very useful on many levels. First of all, it developed our skills in public speaking, which is very important in the life of politics, and to my work also of the lawyer. Also, these trainings triggered the reason and the logic inside every mind of the young people who participate in the show, and it let us discuss and have conversations people from all over the country, so this debate program let us know how to discuss, how to debate topics without hurting other people's feelings, or other people's opinions.
RM: Can you tell me a little bit more about some of the topics that you debated on the TV show, and maybe topics that came up that were a bit more controversial, or there was more, there were maybe more emotions, or opinions that people really wanted to share?
RN: First off, my last debate at the show was about the early elections in Lebanon. I was supporting that we should have an early election in Lebanon, to change the members of the parliament, because the government in Lebanon now, even the parliament, they are not doing enough work in order to take us, or to help Lebanon go through this economic situation, this economic crisis we're going through right now in Lebanon. I was supporting the fact that we should be doing an early election, to change the leaders, to change the member of the parliament. We need young people to get inside the parliament. We need new, free minds, that are not attached to the past, they are not divided by sectarianism. We need a civil country, not a country that is divided by sectarianism.
RM: Can you talk a little bit more about your thoughts on the protest, and what you see as a way forward not only for young people in Lebanon, but the entire so many people across the country have been engaged in the protests, kind of what do you see as a vision, or a way forward?
RN: I would like to start by giving, talking about the problem between this disconnection, between young people nowadays in Lebanon, and the political parties, before talking about the protests. In fact, political parties in Lebanon are still attached to the past, and they divide young people by sectarianism. You should follow this party because you are from the sect that this party supports, or also I think that political parties inside Lebanon lack any vision for the future beyond their personal interests, and the most important point is that they deny the youth right to participate in decision making process, because they are political parties that are doomed with ... How to say it? Political inheritance, and the cultural hierarchy that says that elders know better than young people, but in fact when that's not the case when it's faced with reality, because every generation faces new challenges, different from the challenges that the other generation faced, so all of this adding to the corruption that grows like a tumor inside [inaudible 00:18:54] infecting all the aspects after [inaudible 00:18:58] for about like the environment, infrastructure, and economic crisis led to the birth of this protest and this revolution that emerged inside the streets of Lebanon.
RN: I think that young people, and I'm one of them, we saw this revolution as a window of hope to change the current corrupted situation in the country, and maybe to take part of the decision making process, to give our opinion, our thoughts.
RM: Do you see some of the topics that have come up in debates, and young people's desire to protest and take part in the revolution, do you see that as a meaningful pathway to change?
RN: I think so. I think young people believe in these social movements because these social movements are based on the free minds, and are detached from sectarianism, and from inequality between the Lebanese people, and maybe these social movements can create in the future political parties that can govern Lebanon and help it to develop like other countries in the world.
RM: This year, under the banner of of Changing the Face of Politics, NDI is launching a decade-long campaign to accelerate the pace of change on all aspects of women's empowerment, and that includes their participation in leadership and politics. I wanted to ask you what you see as young people's role in changing the face of politics, and ensuring that young women specifically can participate and have a meaningful role in politics, and particularly in the context of Lebanon, this new politics that you all are attempting to usher in.
RN: I think that [inaudible 00:20:44] young people are making a step to bridge this gap between politics and youth people, because they are taking on important issues, such as climate change, mass immigration, and even women empowerment, however, I think that we still have a bit of problem inside the third-world countries, but as for women empowerment, I think Lebanon and and outside in other countries young people believe in gender equality between man and woman, and they don't consider gender as an indication for holding a political position.
In fact, we support us young people that competence, performances and efficiency are the only conditions for judging a person in a position of power, and not being a woman or a man. Thus, if we take charge in Lebanon, I think you will see more women engaged in the politics. For example, right now in Lebanon we are demanding the vote of the law for women's quota in all Lebanese election as a step to engage more women in the political life of the country.
RM: Do you think that this culture of youth debate, and young people sharing their voices on these important political topics, do you think that this trend will continue, in that it's important that young people continue to use debate to speak out about politics?
RN: The debating concept is important because first, it lets you build constructive arguments in a persuasive way, and you don't only talk just to talk, you have to talk with a logic and reason. Young people can express their opinion with public speaking skills, and to accept the opinion of other people without deciding them, or offending them, as I mentioned before.
RM: I really want to thank you for taking time out to share more with us about your political experience, and to talk about the political trends that we're witnessing in Lebanon. I think that a lot of what you shared can be really relevant for young people, and for others that are participating in politics, to really understand how this development skills and development of knowledge around debate can be useful for a political career.
RN: I would like also to thank NDI for all the training they did with us, and it was really a lifetime experience with them, and with It's About Time show.
RM: Great. Thank you.
RN: Thank you so much.
RM: NDI has worked with thousands of young people on the art of competitive policy debate, and has ongoing debate programs in three regions. To learn more about NDI youth debate programs, or access program resources, visit the Youth Leading Debate Initiative, on NDI.org.
In Moldova, NDI is facilitating the seventh iteration of the Challenger Program, which aims to help create the next generation of political leaders, policymakers, and civil servants. Challenger equips young people with the knowledge and skills to develop realistic public policies that respond to the needs and priorities of the people in Moldova. The youth debates take place in the second phase of the program, the policy debate school. During the program, the participants acquire research and analytical skills, and they also take part in developing a youth manifesto, which addresses important national problems faced by young people in the country.
I would now like to introduce you to Silena, who is a member of the Challenger Program, and is going to join us to talk a little bit about her experience. Hey, Silena, thanks for joining us today.
Selina Dicusar: Hello. Thank you for having me.
RM: I'd like to just start with you giving us a brief introduction about yourself, and telling us about your experience in the program.
SD: Okay. My name is Selena Dicusar. I am 20-years-old. I was born in the Republic of Moldova. Currently, I'm studying Moldova, at the international relations.
SD: I am a member of the Communication PR Department of the Erasmus Student Network Chisinau, but elections are currently underway, and I will run for Vice President. I am also participant of Challenger, and a double winner of the Best Speaker Award.
RM: Selena, thank you for that introduction. Can you tell me about your experience in the Challenger Program, why did you decide to join in the first place, and what do you think you gained from your participation in the program?
SD: It's certainly the most complex intense and in depth project that I've ever been involved in. I've had a unique experience participating in a project which changed my attitude towards politics, and taught me new skills. Firstly, I learned to value my knowledge in terms of languages and to apply them correctly in research. Secondly, I have learned to think critically, and always question any information I receive or process. And last but not least, I learned how to develop solutions.
About opportunities, yes, what I gained in Challenger helped me to properly recommend myself to the mayor of my native village, and prove that my ideas will help improve the situation in the village.
RM: Thank you. I think you brought up some really excellent points, particularly about this need to challenge information that we receive from different sources, and to really kind of understand what's being proposed for our different communities. Can you talk a little bit more about some of the debate skills? You mentioned that they connect to your political participation outside the program. What about the debate component helps prepare you for political engagement outside the program?
SD: First of all, the debate helped me understand how to make a manifesto, because we are writing manifestos in the program, and I think this is one of the most important skills that I have learned, and that have certainly helped me to engage more in politics out of the program.
RM: Great. Thank you. I want to talk a little bit about I know that you do quite a bit of work on the local level, and that you've been doing some work with the local mayor, so I want to talk about this trend that we're seeing, which is a bit of a disconnect between young people and formal political institutions, and we're really seeing young people kind of disengage from formal politics. I'm wondering based on your work in the community and on the local level what you think about this trend in young people moving away from formal politics, and also if you think that working on a local level is part of a solution or a viable pathway for young people to participate in politics.
SD: First of all, it is mandatory that parties and politicians stop underestimating youth. They shouldn't only change their attitudes, but also encourage young people to join parties, giving them the opportunity to work on the issues that interest them, and unfortunately one of the biggest issues between young people, political institutions, and parties in Moldova that they don't hear each other. Young people are often not appreciated fairly, they are not heard, and these of course discourages them from further action.
Local political participation is certainly a viable path that many Moldovans are unaware of, specifically my case about three or four young people and one curator from another city work on projects in our city [inaudible 00:28:24], those are the critical shortage of young people work is proceeding slowly. Most likely this is due to the fact that such work requires time and dedication. Is almost not rewarded financially, and among our youth experience is not in the first place for all. The situation is improving, the new generation is more politically active.
RM: Thank you, Selena, and I think a lot of the points that you made about how parties need to change their strategy about the way that they engage young people is really important, and also this need to work at multiple levels, that we're working at the lower level, but we're also creating opportunities at the national level, too, and I think your work experience speaks to that as well.
I want to talk a bit about young women's participation. This year, under the banner of changing the face of politics, NDI is launching a decade-long campaign to accelerate the pace of change on all aspects of women's empowerment, and this includes women's participation in politics. I want to ask you what you feel like young people's role is in ensuring that the face of politics changes, and that young women have more opportunities to participate.
SD: First of all, it seems to me that the new generation which is now growing up is more aware of the problems that humanity faces. This is a generation that can embrace changes slowly, and their role in ensuring that participation of women in politics is first of all to learning how to accept the leadership of a woman, and question the abilities of women and men working in the same area on the wages of equal criteria, and to better involve young women in politics we must first of all educate them because an educated woman is a strong woman who can defend her interests.
RM: Thank you. I think you know the point about it being a generational change, I think that's echoed in the other, the conversations with other young people, as well, is it seems like this generation is more willing to ensure that participation is inclusive, and then that includes young women as part of the conversation.
I really want to thank you for joining us today, and for sharing some insights about your participation in the program, and how you see your participation in Challenger really helping create political space for young people. Is there anything you want to add, in closing?
SD: I would like very much to thank the people coming here that created this program. It's a big challenge for Moldova to teach a generation of people that is aware of politics, that can change the political situation in the country, and the political culture, as well. I think if we get to teach more people how politics works, probably there will be a positive change in my country.
RM: Again, I just want to thank you for joining us, and answering the questions. I really wish you the best of luck in everything that you pursue, moving forward.
SD: Thank you very much.
RM: Thank you to our listeners. To learn more about NDI, or to listen to other Dem Works podcasts, please visit us at NDI.org.


Podcast Participants; Given Kapolyo, Rafka Noufal, Selina Dicusar.



24. Increasing Youth Political Inclusion through Debate

Democracy (General), #NDI #National Democratic Institute #Women #Citizen Participation #Youth

A) Motivation und Problemstellung Der Computer ist heute eines der wichtigsten Hilfsmittel beim Entwurf und der Entwicklung von Fahrzeugen. Zunächst wurde er von Konstrukteuren für das Computer Aided Design (CAD) von virtuellen Fahrzeugmodellen eingesetzt. Inzwischen ist er in vielen anderen Bereichen der Fahrzeugentwicklung unentbehrlich geworden: der Entwicklungszyklus von Automobilen ist durch die Computer-gestützte numerische Simulation substanziell verkürzt worden. An virtuellen Prototypen gewonnene Ergebnisse können zunächst optimiert und anschließend am realen Prototypen validiert werden. Untersuchungen der Fahrdynamik, des Crash-Verhaltens, der Innenraumakustik und der Außenhautumströmung sind nur einige Anwendungsfelder, in denen Computer-basierte Technologien zur Senkung der Entwicklungskosten beitragen. Nach den Vorgaben aus dem Design wird ein Konstruktionsmodell erstellt; die erzeugten CAD-Daten beschreiben die Fahrzeugkomponenten anhand parametrischer Flächen und zusätzlicher Materialinformationen. Um die Daten in numerischen Simulationen verwenden zu können, müssen die Flächenbeschreibungen zunächst diskretisiert werden. Für die Strukturmechaniksimulation wird das CAD-Modell daher in ein Finite-Element-Modell umgewandelt, das dann zum größten Teil aus drei- und viereckigen Schalenelementen besteht. Das Finite-Element-Modell wird in einem Vorverarbeitungsschritt aufbereitet und mit zusätzlichen Daten ergänzt, bevor es dem Simulationsprogramm als Eingabedaten übergeben wird. Nach der meist sehr zeitintensiven Simulation, die für Gesamtfahrzeugmodelle mehrere Tage in Anspruch nehmen kann, liegen als Ergebnis große Datenmengen vor. Diese können aufgrund ihres Umfangs und ihrer Komplexität nur mit ausgereiften Visualisierungswerkzeugen ausgewertet werden. Die Erkenntnisse aus der Simulationsanalyse fließen an den Konstrukteur zurück. So schließt sich der Zyklus, der den virtuellen Prototypen solange iterativ verbessert, bis alle Zielgrößen erreicht werden. Bereits Anfang der achtziger Jahre wurden Strukturanalysen mit Hilfe numerischer Simulation anhand einfacher Balkenmodelle durchgeführt. Die Modellkomplexität geht mit der Leistungssteigerung der Hardware und der Weiterentwicklung der Simulationssoftware einher: die Modellgröße hat sich seitdem alle drei Jahre mehr als verdoppelt. Der Notwendigkeit, dem Entwicklungsingenieur entsprechende Visualisierungswerkzeuge zur Verfügung zu stellen, wurde bisher von den Herstellern der Simulationssoftware mit eigenen Lösungen begegnet. Anfangs entstanden einfache Darstellungsanwendungen, die das Fahrzeug als Gittermodell zeichneten, ohne einen räumlichen Eindruck zu vermitteln; die Applikationen wurden weiterentwickelt, entsprechen jedoch heute in der Regel nicht mehr dem, was im Bereich der Softwareentwicklung und vor allem der Visualisierung Stand der Technik ist. Der Fortschritt durch wissenschaftliche Forschung in der Computergraphik und die Weiterentwicklung der Hardware, insbesondere der Graphiksubsysteme, lässt die Lücke zwischen dem, was in der Visualisierung möglich ist, und dem, was in kommerziellen Produkten zur Datenanalyse angeboten wird, immer größer klaffen. Zudem ist die Wissenschaft im Bereich der angewandten Informatik stets bemüht, Einsatzgebiete zu identifizieren, in denen neu entwickelte Methoden evaluiert und verbessert werden können. Eine enge Zusammenarbeit zwischen Ingenieuren und Wissenschaftlern erscheint daher als sehr vielversprechend und zwingend notwendig. Die vorliegende Arbeit ist im Rahmen einer engen Kooperation mit der Berechnungsabteilung der BMW-Gruppe entstanden. Sie hat zum Ziel, den bestehenden Fahrzeugentwicklungsprozess im Umfeld der Strukturmechaniksimulation zu analysieren und durch Adaption neuer Methoden der Computergraphik aus anderen Bereichen sowie durch Entwicklung neuer Visualisierungstechniken und Interaktionsmechanismen zu beschleunigen. Eine Evaluation der eingesetzten Konzepte soll anhand einer prototypischen Applikation vorgenommen werden. Bisher wurde in der Visualisierung im Bereich der Strukturmechaniksimulation auf Basis von vierseitigen Schalenelementen nur wenig geforscht. Für die Analyse von Crash-Simulationsergebnissen müssen große, zeitabhängige Datensätze effizient verarbeitet werden. Dabei soll die Netzstruktur des Finite-Element-Modells erhalten bleiben, ohne dass dabei auf hohe Interaktionsraten verzichtet werden muss. Eine schnelle Datenaufbereitung spielt dabei eine ebenso wichtige Rolle, wie die Navigation durch das virtuelle dreidimensionale Fahrzeugmodell mit Hilfe der an einem Standardarbeitsplatz vorhandenen Eingabegeräte. Die Weiterentwicklung der Simulationscodes hat es ermöglicht, Teilstrukturen mit Randbedingungen zu versehen, so dass nun Berechnungen an Teilmodellen vorgenommen werden können. In der Karosserieberechnung werden anstatt homogen vernetzter Gesamtmodelle seitdem unabhängig voneinander vernetzte Bauteile zu virtuellen Fahrzeugmodellen zusammengesetzt. Der Netzanschluss benachbarter Bauteile wird nun nicht mehr über das aufwändige Abgleichen und Nutzen gemeinsamer Randknoten hergestellt; stattdessen überlappen die Bauteilnetze in Flanschbereichen, wo sie durch neu entwickelte Verbindungselemente aneinander gebunden werden. Dies hat unter anderem den Vorteil, dass einzelne Bauteile durch Varianten ausgetauscht werden können, ohne dass die Umgebung neu vernetzt werden muss. Wichtige Entscheidungen müssen bereits in der frühen Phase eines Fahrzeugprojektes aufgrund der durch numerische Simulation gewonnenen Erkenntnisse getroffen werden. Das setzt voraus, dass die bis dahin verfügbaren Konstruktionsdaten in rechenbare Simulationsmodelle umgesetzt werden können. Durch die unabhängige Vernetzung einzelner Bauteile und den unterschiedlichen Konstruktionsstand der verschiedenen Fahrzeugkomponenten kommt es nach der Zusammenführung häufig zu Berührungen und Durchdringungen der Bauteilnetze im diskretisierten Finite-Element-Modell. Diese müssen zunächst detektiert und beseitigt werden, da sie ansonsten die Simulationsergebnisse verfälschen würden. Darüber hinaus müssen die Bauteilnetze miteinander durch Verbindungselemente verbunden werden. Da die Konstruktionsdaten in der frühen Phase jedoch keine vollständigen Verbindungsdaten beinhalten, muss der Berechnungsingenieur den Datensatz mit entsprechender Information aufbereiten. Die Vorverarbeitung von Eingabedaten für den Simulationsprozess nimmt angesichts steigender Variantenrechnungen und einer halbwegs automatisierten Standardauswertung der Simulationsergebnisse gegenüber der Nachbearbeitung einen immer höheren Stellenwert ein. Derartige Ergänzungen der Simulationsmodelle mussten bisher mit Hilfe eines Text-Editors direkt an den Eingabedateien vorgenommen werden. Netzfehler und fehlende Anbindungen zwischen Bauteilen konnten lediglich durch Anrechnen des Modells entdeckt werden. Dazu wurde der Simulationsprozess gestartet und nach einiger Zeit wieder abgebrochen. Durch die Analyse der bis dahin berechneten Zwischenergebnisse werden derartige Unzulänglichkeiten des Eingabemodells sichtbar. Vorweggenommene Konsistenzprüfungen machen zeitaufwändige Anrechnungen überflüssig. Weiteres Prozessoptimierungspotenzial liegt in der Integration und Angleichung verschiedener Werkzeuge. Eine enge Kopplung des Simulationsprozesses an die Vor- und Nachbearbeitung der Daten durch ein und dieselbe Applikation, die sowohl Ein- als auch Ausgabedaten verarbeiten kann, schafft die Grundlage für eine schnelle Iteration im Optimierungsprozess und trägt zur angestrebten Reduzierung der vom Ingenieur zu bedienenden Vielzahl von Applikationen bei. In Zeiten fortschreitender Globalisierung und Fusionierung, aber auch durch zunehmendes Outsourcing der Teilmodellerstellung an darauf spezialisierte Dienstleistungsunternehmen steigt der Kommunikationsbedarf über räumliche Grenzen hinweg zusammenarbeitender Entwicklungsteams. Kostenintensive Besprechungen, zu denen sich alle Beteiligten an einem Ort zusammenfinden müssen, können nur durch Verbesserung der bereits vorhandenen Fernkommunikationsinfrastruktur reduziert werden. Da auf die gemeinsame Betrachtung der Modelldaten als Diskussionsgrundlage bei Besprechungen nicht verzichtet werden kann, bietet sich eine netzwerkbasierte Kopplung entfernter Arbeitsplätze an, um kleinere Besprechungstermine durch Telefonate mit zeitgleicher kooperativer Visualisierungssitzung am Arbeitsplatzrechner ersetzen zu können. Ein weiterer Aspekt befasst sich mit der Absicherung der Zuverlässigkeit von Simulationsergebnissen. Um eine Aussage darüber machen zu können, welche Modifikation der Fahrzeugstruktur das simulierte Verhalten positiv beeinflusst hat, müssen zunächst alle Einflussfaktoren, die auf die Simulation wirken, analysiert werden. Dies geschieht in Stabilitätsanalysen, in denen anhand gleicher Eingabedaten die Streuung der Simulationsergebnisse gemessen und die Ursache dafür erforscht wird. Durch konstruktive Maßnahmen soll in Ursprungsbereichen maximaler Streuung das Modell dahingehend modifiziert werden, dass gleiche Eingabedaten zu annähernd gleichen Simulationsresultaten führen. Ziel dieser Arbeit ist, das Pre- und Postprocessing von Strukturmechaniksimulation im Fahrzeugentwicklungsprozess bezüglich neuer Funktionalität und Leistungsfähigkeit durch die Einbeziehung neuer Graphiktechnologien sowie durch die Entwicklung neuer Visualisierungsalgorithmen signifikant voranzubringen. B) Beiträge dieser Arbeit Da die Arbeit in enger Zusammenarbeit mit der Karosserieberechnungsabteilung der BMW-Gruppe entstand und die Forschungsergebnisse direkt von den Ingenieuren an alltäglichen Problemstellungen eingesetzt werden sollten, mussten zunächst Voraussetzungen für eine erhöhte Akzeptanz bei den Anwendern geschaffen werden. Dazu gehören vor allem kurze Ladezeiten der Daten, eine intuitiv zu bedienende Benutzerschnittstelle sowie komfortable Funktionalität, die es ermöglicht, die Aufgaben schneller zu lösen als mit anderen Applikationen. Die Analyse der zu verarbeitenden zeitabhängigen Simulationsdaten und der zum Einlesen zur Verfügung gestellten Bibliothek führte zu einer geeigneten internen Datenstruktur, die eine effiziente Datenaufbereitung erlaubt und damit zu geringeren Start-up-Zeiten führt als bei vielen kommerziell verfügbaren Visualisierungswerkzeugen. Ferner resultiert aus der Evaluation verschiedener Szenengraphbibliotheken unter Berücksichtigung der Rechnerplattform im Anwenderumfeld die Entscheidung zu Cosmo3D / OpenGL Optimizer. Durch die Datenstrukturen und Funktionalitäten der Bibliothek bleibt der Ressourcenbedarf im Zusammenspiel mit einem optimierten Szenengraph-Design im Rahmen dessen, was auf einem Standard-Arbeitsplatzrechner zur Verfügung steht. Zur Beschleunigung der Bildsynthese werden bereits bekannte Verfahren zur Optimierung polygonaler Modelle für die Weiterverarbeitung in der OpenGL Pipeline mit adaptierten Algorithmen verglichen, die unter Berücksichtigung der zugrunde liegenden Daten Quadrilateralstreifen maximaler Länge bilden. Zusätzlich wird der Einsatz verschiedener Detailstufen im CAE-Umfeld untersucht und eine Lösung zur deutlichen Steigerung der Bildwiederholrate während der Navigation durch das Finite-Element-Modell präsentiert. Durch die Entwicklung und Evaluation Textur-basierter Visualisierungsverfahren werden deren Vorzüge anhand verschiedener Beispiele aus dem Berechnungsumfeld verdeutlicht. Daraus lässt sich die Notwendigkeit ableiten, Standard-Arbeitsplatzrechner in Zukunft mit entsprechender Graphik-Hardware auszustatten, um von den Möglichkeiten moderner Visualisierungsalgorithmen profitieren zu können. Im Rahmen der vorliegenden Arbeit wurde die Möglichkeit geschaffen, nach dem interaktiven Zusammenführen der Modellkomponenten aus verschiedenen Datenquellen auftretende Netzfehler zu visualisieren und selektiv zu beheben. Dazu kommen auf hierarchischen Datenstrukturen basierende Algorithmen zum Einsatz. Verbunden mit Methoden zur Darstellung und interaktiven Modifikation von Verbindungselementen sowie der Detektion fehlerhafter Schweißpunktdaten wird die Grundlage geschaffen, um Finite-Element-Modelle für die Crash-Simulation effizient aufzubereiten und die Modellerstellung für Variantenrechnungen stark zu vereinfachen. Speziell auf die Bedürfnisse der Berechnungsingenieure zugeschnittene Interaktions- und Navigationsmechanismen sowie frei bewegliche Clip-Objekte erleichtern den Umgang mit den Modelldaten. Durch die Entwicklung dreidimensionaler Selektionsobjekte und eine effiziente Schnittkraftberechnung steht die Kraftflussvisualisierung mit Hilfe dynamischer Kraftflussröhren nun auch als interaktives Analysewerkzeug im Postprocessing zur Verfügung. Die Berechnung der notwendigen Größen im Batch-Betrieb und die anschließende Zwischenspeicherung in einem eigenen Dateiformat ermöglicht die Standardauswertung von festgelegten Kraftflussverläufen im Anschluss an die Simulation. Dies trägt weiterhin zur Beschleunigung und Automatisierung der Nachverarbeitung bei. Mit der Entwicklung eines Bild- beziehungsweise Filmgenerators konnte mit Ergebnissen dieser Arbeit zur Entwicklung eines Integrationswerkzeuges für die Ablaufsteuerung und das Datenmanagement in der Karosserieberechnung beigetragen werden. Es werden zwei Lösungen für Szenarien einer kooperativen Sitzung mit mehreren Rechnern präsentiert. Die Ergebnisse zeigen auf, wie zeitaufwändige Treffen zwischen Ingenieuren durch Telefonate mit gleichzeitiger kooperativer Visualisierungssitzung ersetzt werden können. Das vorgestellte Verfahren zur Stabilitätsanalyse von Simulationsprozessen hilft, Ursprünge von Instabilitäten aufzudecken und die Aussagekraft der Simulationsergebnisse verbesserter Modelle zu erhöhen. Durch diese Arbeit ist eine prototypische Visualisierungsplattform für die Vor- und Nachbereitung von Strukturmechanikdaten namens crashViewer entstanden. Das objektorientierte Softwaredesign des Prototypen erlaubt die Integration weiterer Datenformate sowie die Implementierung neuer Algorithmen zu deren Evaluation im produktiven Einsatz in der Karosserieberechnung, aber auch in anderen CAE-Bereichen. C) Gliederung der Arbeit Im Folgenden wird ein Überblick über den Aufbau dieser Arbeit gegeben, woraus der Zusammenhang der Kapitel untereinander hervorgeht. Kapitel 2 motiviert die Entwicklung einer in die Simulation integrierten Vor- und Nachverarbeitungsapplikation. Zu Beginn führt das Kapitel in das breite Feld der digitalen Fahrzeugentwicklung ein. Das Umfeld der Crash-Simulation wird detaillierter betrachtet, wodurch ein Fundament für ein besseres Verständnis der darauffolgenden Kapitel geschaffen wird. Kapitel 3 gibt einen Überblick zu den Grundlagen der interaktiven Computergraphik und der Visualisierung. Darüber hinaus werden die der Crash-Simulation zugrunde liegenden Daten beschrieben, indem zunächst die Strukturen, aus denen sich ein Gesamtfahrzeugmodell im Allgemeinen zusammensetzt, erläutert werden und anschließend auf die Datenformate der Simulationseingaben beziehungsweise der Simulationsergebnisse eingegangen wird, um die breite Spanne der zu verarbeitenden Daten zu beleuchten. Kapitel 4 präsentiert ein effizientes Szenengraph-Design für zeitabhängige Finite-Element-Modelle mit invarianter Topologie. Dazu werden die notwendigen Grundlagen der verwendeten Graphikbibliotheken vermittelt und Erweiterungsmöglichkeiten diskutiert. Kapitel 5 erläutert die Architektur des im Rahmen dieser Arbeit entstandenen Prototypen und gibt einen Überblick über entwickelte Interaktionsmechanismen zur effizienten Datenanalyse. Kapitel 6 diskutiert verschiedene Verfahren zur Darstellungsbeschleunigung. Während sich die Quadrilateralstreifengenerierung und die Simplifizierung mit der Optimierung der modellierten Geometrie für eine effiziente Verarbeitung in der Graphik-Hardware auseinandersetzt, zeigt der letzte Teil dieses Kapitels, wie durch den Einsatz von Texturen zusätzliche Geometrieverarbeitung überflüssig wird. Kapitel 7 stellt spezielle Funktionalitäten für die Vorverarbeitung von Eingabemodellen vor. Außer der in verschiedenen Bereichen eingesetzten Distanzvisualisierung wird das interaktive Modifizieren von Schweißpunktdaten und die Parameterübertragung zwischen inkompatiblen Gittern erläutert. Kapitel 8 veranschaulicht Konzepte für die Nachverarbeitung von Simulationsergebnissen. Es werden Techniken zur Visualisierung skalarer und vektorieller Größen präsentiert. Darüber hinaus werden die interaktive Kraftflussvisualisierung und die Darstellung von Instabilitäten in Simulationsergebnissen betrachtet. Die CORBA-basierte Erweiterung zum gemeinschaftlichen Arbeiten räumlich getrennter Anwender, sowie die Batch-basierte Bild- und Film-Generierung von Strukturmechanikdaten schließen die Vorstellung der im Rahmen dieser Arbeit neu entwickelten Methoden ab. Kapitel 9 stellt die Ergebnisse dieser Arbeit in einen Kontext. An Beispielen aus dem produktiven Entwicklungsprozess werden die erzielten Fortschritte verdeutlicht und die Akzeptanz bei den Anwendern kritisch beleuchtet. Abschließend wird ein Überblick über weiterführende Arbeiten gegeben, die auf den vorliegenden Ergebnissen basieren. ; This thesis presents visualization techniques and interaction concepts that have been developed for the pre- and post-processing of structural mechanics. This work was done in cooperation with the crash simulation department of the BMW Group. The automotive industry's main goal is ensuring its share of a global market, which is becoming ever more competitive and dynamic. On the one hand, product quality has to be increased in relation to fuel consumption, weight, and passive safety. On the other hand the development process needs to be streamlined in order to reduce development costs and time to market. These objectives are hoped to be achieved by making extensive use of virtual prototyping. The vehicle development process has completely changed during the past two decades. In the early eighties finite element analysis found its way into the simulation of structural mechanics in the German automotive industry. Initially developed for military purposes, in 1983 a group of engineers of several automotive companies started feasibility studies based on finite element models containing less than 5,000 beam elements. Seven years later productive results of finite element analysis in structural mechanics started to influence car body development. In the second half of the nineties important project decisions were made during the early phase of the development process based on a deeper insight into crash behavior provided by crash-worthiness simulation results. Today, numerical simulation is an indispensable part of the computer aided product development chain in the automotive industry. After the design of a new car model is completed, a digital model is constructed by means of computer aided design (CAD). In a meshing step the created parametric surfaces defined by spline curves are discretized. The results describe the geometry of the car body by finite elements, for crash simulation mainly three- or four-sided shells but also beams and volumetric elements. The finite element model is completed, for example, with material properties, contact information, and boundary conditions. This is done in a preprocessing step. Once the simulation input data is available, the whole model is handed over to the simulation process which takes about one or two days using massive parallel processing. The deformation is recorded in a large result file. Commonly, the first 120 milliseconds of a crash are simulated and each two-thousandth time step is stored. A time step of less than one microsecond leads to a result file containing more than sixty snapshots. Typically, physical data such as acceleration, velocity, displacement, and forces per nodes or thickness, stress, strain, and other energies per element are recorded. During post-processing the information is analyzed in order to evaluate crash-worthiness. The feedback provided for the construction department closes the loop when all goals set for the car body structure have been attained. The virtual car body development in the pre- and post-processing of crash simulation divides into two main phases: (1) In the concept phase, new ideas are discussed and evaluated in order to reach a priority objective like minimizing car body weight. Only few people per car project are involved for a period of 12 to 18 months in this first stage. (2) After the basic decisions have been made regarding new concepts, a second phase follows which compromises all other fields to refine those concepts with respect to other objectives coming from the area of stability, dynamic or NVH. This phase requires many engineers from different departments for a period of more than 30 months to optimize the product. The later undesirable properties are revealed the higher the cost will be for the then necessary changes. Until the late nineties transitions between adjacent car body parts were modeled as two finite element meshes that share common nodes at the border. Each time a car body part was replaced by an optimized variant in order to enhance the crash behavior either the whole car model had to be re-meshed or border nodes had to be adapted manually. Therefore, preparing such variant models was a very time consuming task. After simulation codes like PAM-CRASH were able to simulate car body connections like for example spotwelds, finite element models became more like their counterparts made of steel. Now, a flange is constructed, along which adjacent car body parts can be connected without sharing common nodes. This allows for an independent meshing of car body parts and therefore for more variant computations. However, independent meshing lead to mesh penetration or even perforation in flange areas when inhomogeneous meshes are assembled. Thus, a new task arose for preprocessing where those mesh errors have to be removed in order to avoid error-prone simulation results. On the post-processing side, large time-dependent data sets require dedicated visualization methods that help the engineers to interpret the huge amount of data at interactive frame rates. Therefore, finite element meshes need to be prepared for an optimized processing in the graphics pipeline. Typical types of data that have to be visualized are scalar values, vectors, tensors or any combination thereof. In 1997, when most of the commercial visualization tools provided by solver companies as add-on to the simulation software could no longer provide state-of-the-art graphics, a demand arose for new visualization techniques available for productive use. Besides, the growing throughput caused by an increasing number of car body variants and the acceleration of computation hardware allowing more optimization cycles, made it necessary to automate as much processing steps as possible. The growing outsourcing of development tasks to suppliers and the number of merges in the automotive industry, which entail cooperation of corresponding departments at different sites, require a client-server-solution for cooperative work. Finally, the simulation community is concerned about the validity of their results compared to real crash-tests. It is important to detect and minimize the sources of scattering in the results originated by the simulation model or process. This is also a precondition for stochastic simulation, which is used in order to optimize the crash behavior by varying input parameters. The goal of this thesis is to provide solutions to some of the issues just stated. First of all, the applicability of different scene graph APIs is evaluated for large time-dependent data sets. APIs such as Performer or Cosmo3D / OpenGL Optimizer have been developed to take advantage of multiprocessing. Those APIs can perform model optimization during scene graph creation and benefit from multiprocessing using frustum culling and occlusion culling while traversing the scene graph to increase frame and interaction rates. Because of the large time-dependent databases and the limited memory of the workstations an efficient scene graph design is very important in order to handle the complex data interdependencies and to achieve high rendering speed. While five years ago the models consisted of about 250,000 finite elements with nearly the same number of nodes, today the size of the models has almost quadrupled. Since the element topology does not change in crash simulation, the connectivity of the finite elements needs to be stored just once. An index set representing the topology is shared across the sub-graphs of all time steps. A Gouraud shaded surface requires to do the edge detection on the state where geometry is deformed most, which is in general the last one. In order to minimize memory consumption, the index set is used for both coordinates and normals. Therefore, coordinates at vertices with multiple normals need to be added once per normal. Other scene graph nodes, e.g. the one specifying the appearance, can also be shared. Handling triangular elements as degenerate quadrilaterals allows to represent a mesh of three- and four-sided shell elements in one scene graph node. The prototype application named crashViewer, which was implemented to evaluate the methods developed in this thesis, uses Cosmo3D / OpenGL Optimizer for historical reasons: this bundle had been presented as predecessor of the 1997 announced Fahrenheit project, which was aborted two years later. Nevertheless, the proposed scene graph design allows to visualize 60 time steps of a model containing half a million elements and the same number of nodes with a memory consumption of 360 MB (flat-shaded) or 970 MB (Gouraud-shaded), provided that a crease angle of 20 degree leads to 40% more normals than vertices. One basic requirement for an interactive visualization application is that the frame rate does not fall below an acceptable minimum threshold. What "acceptable" means depends on data and experience with other tools. Generally speaking, visualization data should be rendered as fast as possible. For this reason, one aim of this work is to point out methods to optimize the finite element meshes' rendering acceleration. Two approaches are examined: (1) concatenation of adjacent elements to reduce data redundancy during geometry processing and (2) mesh simplification to remove information that does not significantly influence the shape of a car body part. Although OpenGL Optimizer provides a tri-stripper (opTriStripper) that is able to convert any polygonal mesh into strips of triangles, it is not applicable in this field because the original mesh structure should still be visible in wireframe mode. Hence, a quadrilateral stripper was developed, which analyses the mesh structure and generates many parallel bands of maximum length. As a matter of fact, quad-strips are not as versatile as tri-strips because each turn costs two extra vertices. However, compared to opTriStripper's reduction to 63.5% the proposed bandification algorithm reduces the number of referenced vertices to 54% of an unstripped representation averaged over 3,274 car body parts. Depending on the availability of vertex arrays the bandification leads to a rendering speed-up factor of about 4.5 without and 1.7 with vertex arrays in comparison to the unstripped geometry. In order to achieve even higher frame rates during camera interaction, a two-stage level-of-detail concept is developed. In addition to a fine level displaying the original mesh resolution, which is essential for the visualization in pre- and post-processing of structural mechanics simulation, a second level with coarse triangles is used as intermediate model for camera movement. Each time the user modifies the view, a previously simplified mesh is rendered until the camera parameters are no longer changed. Then the finer level of detail is displayed. An simplification algorithm was implemented which uses the one-sided Hausdorff distance as an error measure and which is compared to the Successive Relaxation Algorithm provided by OpenGL Optimizer as opSRASimplify. Aside from the interface opSRASimplify, which turns out to be unsuitable for getting an optimal decimated mesh with respect to a predetermined error tolerance, the resulting mesh quality is not as high as with the new HECSimplify simplifier. Breaking the error criterion can be avoided by defining an appropriate cost function for opSRASimplify, which causes less triangles to be removed compared to HECSimplify. If the decimation target is specified to achieve the same level of reduction, then the resulting triangle mesh contains gaps and the model appears distorted. Different car body models are reduced to 9-18% of the original number of triangles applying HECSimplify. This leads to a rendering speed-up factor of between 3.4 and 6.7. There is a trade-off between rendering speed and memory consumption. HECSimplify only applies half-edge collapses to the polygonal mesh. These operations just modify the topology, not the vertex coordinates. Therefore, the original and the reduced mesh are able to refer to the same set of coordinates. On the one hand, coordinate set sharing requires less memory, on the other hand the speed-up factor of a model that could be reduced to 9% of the original triangles is far away from 11. Both modules, the quad-stripper and the simplifier, are embedded into the Cosmo3D / OpenGL Optimizer framework by providing corresponding action objects and new scene graph nodes. Furthermore, the scene graph API was extended by several other new objects to overcome the restrictions with line picking or to provide new functionality. For example, the csClipGroup node enables the user to control a freely movable clip-plane, which affects only the underlying scene graph. This provides better insight into heavily deformed car body structures. Another form of clipping that is developed within this thesis uses one-dimensional RGBA texture maps in order to hide geometry that should not be displayed under certain conditions. This visualization method can be used, for example, to mask out those model regions that do not correspond to a given critical value range. In combination with distance values to adjacent car body parts the rendering can be restricted to potential flange regions of the model. For that purpose, first of all the parameter has to be transformed into a texture coordinate with respect to the specified parameter range. Then, a color scale is defined as a texture map. Using the GL_DECAL environment the color coding can be limited to regions of certain value ranges. Using the same mechanism in the GL_MODULATE environment with the alpha-test enabled allows for clipping the geometry where the corresponding values map into texture regions with an alpha component set to be fully transparent. This technique facilitates the accentuation of critical structures, because the user is able to interactively modify the texture map or the texture lookup table, if an index texture is used to control the visualization. As stated above, the most important change in finite element modeling for crash simulation was the introduction of independently meshed car body parts. Since the assembly of such inhomogeneous meshes may include perforations or penetrations, for example, caused by a shifted discretization along curved flanges, there was a growing demand for an interactive method to detect and remove this kind of mesh errors. Perforating regions can be detected by applying collision detection to the finite element model. Efficient collision detection as proposed by Gottschalk et al. requires hierarchical sub-structuring of the car body model. Consequently, in this study, each car body part is subdivided by a bounding volume tree (BVT). Different bounding volume types are tested: spheres, axis-aligned (AABB), and object-oriented bounding boxes (OBB). For perforation detection, where computation-intensive element-element-intersection tests are necessary at the lowest BVT level, OBBs turn out to be most efficient because they are very tight positioned around the element structure. Hence, downward traversals in the BVT can be terminated early because any one of 15 separating axes that defines a plane disjoining both volumes can be found. In order to detect penetrating nodes the minimum node-element-distances need to be computed. The BVT traversal algorithm is adapted appropriately. Children of a BVT node are visited only if their distance falls below a specified maximum distance of interest. Penetrating node-element-pairs are collected in a list for subsequent visualization. Using an interface to the original PAM-CRASH algorithm for penetration removal it is possible to provide the desired interactive mechanism that allows the engineers even to restrict mesh modification to selected car body parts. This is a big advantage over starting the simulation until initial forces move penetrating nodes apart from penetrated elements and restoring the computed mesh modification in the input data deck. First, the interactive method gives direct feedback and the engineers do not have to switch tools. Second, during the optimization of the car body structure by replacing single car body parts by variants this procedure enables the engineers to keep everything but the variant part fixed. Thus, only the nodes of the incoming part are aligned to its neighborhood and the confined modification makes it easier to compare the results of two simulations runs. What is more, the bounding volume hierarchy provides beneficial effects on many other tasks in pre- and post-processing of crash-worthiness simulation. It can be used to detect and follow flanges automatically or to spot flange regions that have only been inadequately connected. A basic task is the verification of connecting elements. For example, a spotweld must not exceed a maximum distance to those parts it should connect. Otherwise, a pending spotweld may suspend the simulation run delaying the development process and raising costs. In this study, several criteria for the validation of connecting elements are elaborated. Erroneous spotweld elements are emphasized by different colors and/or geometry. The engineers are successively guided to each problematic connection. Without this feature it would not be possible to find these model errors in such a short time. Furthermore, a method is developed that enables the computation engineers to effectively add missing connection information by means of spotwelds to the input model. Thus, it becomes even practicable to start with crash-worthiness simulations before detailed connection data is available from CAD data. One aim in virtual vehicle development is to combine the results of several areas in numerical simulation. In order to map the real development chain closely onto the virtual one, material properties influencing preliminary steps like forming have to be considered. For example, a deep-drawn blank sheet has a lower thickness in areas of high curvature than in other areas. As long as the material of a car body in crash simulation is assumed to be constant the before mentioned manufacturing influences cannot be properly represented. A hardware-based method is developed in this thesis for the efficient mapping of any type of data between incompatible meshes that are geometrically congruent. It utilizes the transformation and interpolation capability of the graphics subsystem. Element identifiers of one mesh are color-coded. For each element of the other mesh the view matrix is set up appropriately and the visible part of the first mesh is rendered. The colors that represent the element IDs can be read back into main memory. After the correlation between elements is finished in graphics hardware, the values are finally transfered in software. The post-processing of crash-worthiness simulation results necessitates the handling of large data sets. Since a binary result file may contain 2 GB of data but an engineer's workstation often is limited to 1 GB of main memory these boundary conditions need to be considered while designing data structures and algorithms of visualization software for this application area. On the other hand, interactivity and high rendering performance is a precondition to obtain acceptance by the user. The required tool should provide interaction mechanisms that assist the user in exploring and navigating through the data. Mainly, it should help to interpret the data by making the invisible visible. Besides an effective scene graph design, in this study, the internal data structures of the developed prototype application have been implemented with memory consumption in mind. Parameter transfer in post-processing is done state by state very fast by pointer-based data structures. The extensive use of texture mapping enhances the rendering performance. Visualization techniques are proposed that use textures for the direct mapping of scalar values onto the car body geometry, for the animated display of vector data, and for the visual discretization of the finite element mesh in the form of a wireframe texture map. All these approaches spare the transformation stage of the graphics pipeline additional processing of vertex-based data. For example, the traditional display method for shaded geometry with visible element borders is two-pass rendering, which halves the frame rate. The application of a black-bordered luminance texture, which is white inside, onto each geometric primitive balances the load between geometry and texture unit. Also, the encoding of a vector's direction by applying an animated texture onto a line reduces geometry load and leaves the underlying structure mostly visible in contrast to conventional vector visualization with arrows. Force flux visualization, first presented by Kuschfeldt et al. gives an overview over which components of the car body model absorb or transfer forces. It is necessary to detect and to understand the force progression within the car body structure. For example, the longitudinal structures within the front part of a car body play an important role for increasing the ability of the body to absorb forces in a frontal crash. Force flux visualization enables the engineers to design car components with an optimal crash behavior. This technique was made available for interactive daily use in crash simulation analysis. Providing a dedicated interaction mechanism, the prototype application allows to interactively define a trace-line along which the force flux can be visualized. For each section plane positioned in small intervals perpendicular along the trace-line the simulated node forces are accumulated. The resampling is accelerated by utilization of the bounding volume hierarchy. Each section force sum is then represented by color and radius of one ring of a tube around the trace-line. The dynamic trace-line definition aligns the force tube to the deforming structure of the analyzed car body part, for example, a longitudinal mounting. The specified trace-lines can be stored in order to precompute force tubes off line. This can be done by another prototype application in batch processing after simulation has finished. During a visualization session the precomputed values can be directly converted into time dependent force tube representations. The decoupling of time consuming computation and the interactive visualization further accelerates the analysis of crash-worthiness simulation. Starting multiple simulation runs with the same input data deck will produce different results. The scattering in results has to be minimized in order to be able to evaluate the influence of structure modifications. This work presents a method to detect and visualize instabilities of the simulation. The above stated texture-based visualization points out sources of instability and helps the engineers to determine if a branching is caused by the model structure or if it was originated by the solver. The pros and cons of different measurement functions are discussed. Furthermore, a CORBA-based synchronization of multiple viewers displaying different data sets is presented. This allows to analyze the simulation results of one run in direct comparison to those of other runs. It is very useful to view the differences in crash behavior of multiple car body models on one workstation. Moreover, this functionality can be used in combination with a telephone call to supersede a meeting between a computation engineer and his external supplier. The visualization is done locally on each client. Providing that data and software is available at each participating client, the only data that have to be transferred during a cooperative session are the events triggered at the steering master-client and propagated to one or more slave-clients. A master token decides which participant is able to send generated events to the other instances. This mechanism avoids conflicting camera control when multiple users try to modify their view at the same time. Another approach describes how an image-based client-server model can be used in this context. After a frame has been rendered on the server, it is encoded to reduce the amount of data. The encoded image stream is transferred to any client that is able to decode and display. There are less requirements for the client but the connection needs to provide a certain bandwidth. This scenario can also be used for remote visualization. The prototype crashViewer can be connected to a Java applet running inside a web-browser. Finally, a method for standardized analysis of crash-worthiness simulation is presented. A batch-processing prototype application has been developed to generate digital movies using a predetermined camera path. The contributions of this thesis aim at further acceleration of the virtual vehicle development process, for example, by introducing new interaction mechanisms, making extensive use of hierarchical data structures, using hardware-accelerated visualization techniques, and providing solutions for process automation.

Full list of authors: Akiyama, Kazunori; Algaba, Juan Carlos; Alberdi, Antxon; Alef, Walter; Anantua, Richard; Asada, Keiichi; Azulay, Rebecca; Baczko, Anne-Kathrin; Ball, David; Baloković, Mislav; Barrett, John; Benson, Bradford A.; Bintley, Dan; Blackburn, Lindy; Blundell, Raymond; Boland, Wilfred; Bouman, Katherine L.; Bower, Geoffrey C.; Boyce, Hope Bremer, Michael; Brinkerink, Christiaan D.; Brissenden, Roger; Britzen, Silke; Broderick, Avery E.; Broguiere, Dominique; Bronzwaer, Thomas; Byun, Do-Young; Carlstrom, John E.; Chael, Andrew; Chan, Chi-kwan; Chatterjee, Shami; Chatterjee, Koushik; Chen, Ming-Tang; Chen, Yongjun; Chesler, Paul M.; Cho, Ilje; Christian, Pierre; Conway, John E.; Cordes, James M.; Crawford, Thomas M.; Crew, Geoffrey B.; Cruz-Osorio, Alejandro; Cui, Yuzhu; Davelaar, Jordy; De Laurentis, Mariafelicia; Deane, Roger; Dempsey, Jessica; Desvignes, Gregory; Dexter, Jason; Doeleman, Sheperd S.; Eatough, Ralph P.; Falcke, Heino; Farah, Joseph; Fish, Vincent L.; Fomalont, Ed; Ford, H. Alyson; Fraga-Encinas, Raquel; Freeman, William T.; Friberg, Per; Fromm, Christian M.; Fuentes, Antonio; Galison, Peter; Gammie, Charles F.; García, Roberto; Gentaz, Olivier; Georgiev, Boris; Goddi, Ciriaco; Gold, Roman; Gómez, José L.; Gómez-Ruiz, Arturo I.; Gu, Minfeng; Gurwell, Mark; Hada, Kazuhiro; Haggard, Daryl; Hecht, Michael H.; Hesper, Ronald; Ho, Luis C.; Ho, Paul; Honma, Mareki; Huang, Chih-Wei L.; Huang, Lei; Hughes, David H.; Ikeda, Shiro; Inoue, Makoto; Issaoun, Sara; James, David J.; Jannuzi, Buell T.; Janssen, Michael; Jeter, Britton; Jiang, Wu; Jimenez-Rosales, Alejandra; Johnson, Michael D.; Jorstad, Svetlana; Jung, Taehyun; Karami, Mansour; Karuppusamy, Ramesh; Kawashima, Tomohisa; Keating, Garrett K.; Kettenis, Mark; Kim, Dong-Jin; Kim, Jae-Young; Kim, Jongsoo; Kim, Junhan; Kino, Motoki; Koay, Jun Yi; Kofuji, Yutaro; Koch, Patrick M.; Koyama, Shoko; Kramer, Michael; Kramer, Carsten; Krichbaum, Thomas P.; Kuo, Cheng-Yu; Lauer, Tod R.; Lee, Sang-Sung; Levis, Aviad; Li, Yan-Rong; Li, Zhiyuan; Lindqvist, Michael; Lico, Rocco; Lindahl, Greg; Liu, Jun; Liu, Kuo; Liuzzo, Elisabetta; Lo, Wen-Ping; Lobanov, Andrei P.; Loinard, Laurent; Lonsdale, Colin; Lu, Ru-Sen; MacDonald, Nicholas R.; Mao, Jirong; Marchili, Nicola; Markoff, Sera; Marrone, Daniel P.; Marscher, Alan P.; Martí-Vidal, Iván; Matsushita, Satoki; Matthews, Lynn D.; Medeiros, Lia; Menten, Karl M.; Mizuno, Izumi; Mizuno, Yosuke; Moran, James M.; Moriyama, Kotaro; Moscibrodzka, Monika; Müller, Cornelia; Musoke, Gibwa; Mejías, Alejandro Mus; Michalik, Daniel; Nadolski, Andrew; Nagai, Hiroshi; Nagar, Neil M.; Nakamura, Masanori; Narayan, Ramesh; Narayanan, Gopal; Natarajan, Iniyan; Nathanail, Antonios; Neilsen, Joey; Neri, Roberto; Ni, Chunchong; Noutsos, Aristeidis; Nowak, Michael A.; Okino, Hiroki; Olivares, Héctor; Ortiz-León, Gisela N.; Oyama, Tomoaki; Özel, Feryal; Palumbo, Daniel C. M.; Park, Jongho; Patel, Nimesh; Pen, Ue-Li; Pesce, Dominic W.; Piétu, Vincent; Plambeck, Richard; PopStefanija, Aleksandar; Porth, Oliver; Pötzl, Felix M.; Prather, Ben; Preciado-López, Jorge A.; Psaltis, Dimitrios; Pu, Hung-Yi; Ramakrishnan, Venkatessh; Rao, Ramprasad; Rawlings, Mark G.; Raymond, Alexander W.; Rezzolla, Luciano; Ricarte, Angelo; Ripperda, Bart; Roelofs, Freek; Rogers, Alan; Ros, Eduardo; Rose, Mel; Roshanineshat, Arash; Rottmann, Helge; Roy, Alan L.; Ruszczyk, Chet; Rygl, Kazi L. J.; Sánchez, Salvador; Sánchez-Arguelles, David; Sasada, Mahito; Savolainen, Tuomas; Schloerb, F. Peter; Schuster, Karl-Friedrich; Shao, Lijing; Shen, Zhiqiang; Small, Des; Sohn, Bong Won; SooHoo, Jason; Sun, He; Tazaki, Fumie; Tetarenko, Alexandra J.; Tiede, Paul; Tilanus, Remo P. J.; Titus, Michael; Toma, Kenji; Torne, Pablo; Trent, Tyler; Traianou, Efthalia; Trippe, Sascha; van Bemmel, Ilse; van Langevelde, Huib Jan; van Rossum, Daniel R.; Wagner, Jan; Ward-Thompson, Derek; Wardle, John; Weintroub, Jonathan; Wex, Norbert; Wharton, Robert; Wielgus, Maciek; Wong, George N.; Wu, Qingwen; Yoon, Doosoo; Young, André; Young, Ken; Younsi, Ziri; Yuan, Feng; Yuan, Ye-Fei; Zensus, J. Anton; Zhao, Guang-Yao; Zhao, Shan-Shan; Event Horizon Telescope Collaboration.--Original content from this work may be used under the terms of the Creative Commons Attribution 4.0 licence. Any further distribution of this work must maintain attribution to the author(s) and the title of the work, journal citation and DOI. ; In 2017 April, the Event Horizon Telescope (EHT) observed the near-horizon region around the supermassive black hole at the core of the M87 galaxy. These 1.3 mm wavelength observations revealed a compact asymmetric ring-like source morphology. This structure originates from synchrotron emission produced by relativistic plasma located in the immediate vicinity of the black hole. Here we present the corresponding linear-polarimetric EHT images of the center of M87. We find that only a part of the ring is significantly polarized. The resolved fractional linear polarization has a maximum located in the southwest part of the ring, where it rises to the level of ∼15%. The polarization position angles are arranged in a nearly azimuthal pattern. We perform quantitative measurements of relevant polarimetric properties of the compact emission and find evidence for the temporal evolution of the polarized source structure over one week of EHT observations. The details of the polarimetric data reduction and calibration methodology are provided. We carry out the data analysis using multiple independent imaging and modeling techniques, each of which is validated against a suite of synthetic data sets. The gross polarimetric structure and its apparent evolution with time are insensitive to the method used to reconstruct the image. These polarimetric images carry information about the structure of the magnetic fields responsible for the synchrotron emission. Their physical interpretation is discussed in an accompanying publication. © 2021. The Author(s). Published by the American Astronomical Society. ; The authors of the present Letter thank the following organizations and programs: the Academy of Finland (projects 274477, 284495, 312496, 315721); the Alexander von Humboldt Stiftung; Agencia Nacional de Investigacion y Desarrollo (ANID), Chile via NCN19_058 (TITANs), and Fondecyt 3190878; an Alfred P. Sloan Research Fellowship; Allegro, the European ALMA Regional Centre node in the Netherlands, the NL astronomy research network NOVA and the astronomy institutes of the University of Amsterdam, Leiden University and Radboud University; the black hole Initiative at Harvard University, through a grant (60477) from the John Templeton Foundation; the China Scholarship Council; Consejo Nacional de Ciencia y Tecnologia (CONACYT, Mexico, projects U0004-246083, U0004-259839, F0003-272050, M0037-279006, F0003-281692, 104497, 275201, 263356); the Delaney Family via the Delaney Family John A. Wheeler Chair at Perimeter Institute; Direccion General de Asuntos del Personal Academico-Universidad Nacional Autonoma de Mexico (DGAPA-UNAM, projects IN112417 and IN112820); the EACOA Fellowship of the East Asia Core Observatories Association; the European Research Council Synergy Grant "BlackHoleCam: Imaging the Event Horizon of Black Holes" (grant 610058); the Generalitat Valenciana postdoctoral grant APOSTD/2018/177 and GenT Program (project CIDEGENT/2018/021); MICINN Research Project PID2019-108995GB-C22; the Gordon and Betty Moore Foundation (grants GBMF-3561, GBMF-5278); the Istituto Nazionale di Fisica Nucleare (INFN) sezione di Napoli, iniziative specifiche TEONGRAV; the International Max Planck Research School for Astronomy and Astrophysics at the Universities of Bonn and Cologne; Joint Princeton/Flatiron and Joint Columbia/Flatiron Postdoctoral Fellowships, research at the Flatiron Institute is supported by the Simons Foundation; the Japanese Government (Monbukagakusho: MEXT) Scholarship; the Japan Society for the Promotion of Science (JSPS) Grant-in-Aid for JSPS Research Fellowship (JP17J08829); the Key Research Program of Frontier Sciences, Chinese Academy of Sciences (CAS, grants QYZDJ-SSW-SLH057, QYZDJSSW-SYS008, ZDBS-LY-SLH011); the Leverhulme Trust Early Career Research Fellowship; the Max-PlanckGesellschaft (MPG); the Max Planck Partner Group of the MPG and the CAS; the MEXT/JSPS KAKENHI (grants 18KK0090, JP18K13594, JP18K03656, JP18H03721, 18K03709, 18H01245, 25120007); the Malaysian Fundamental Research Grant Scheme (FRGS) FRGS/1/2019/STG02/UM/02/6; the MIT International Science and Technology Initiatives (MISTI) Funds; the Ministry of Science and Technology (MOST) of Taiwan (105-2112-M-001025-MY3, 106-2112-M-001-011, 106-2119-M-001-027, 1072119-M-001-017, 107-2119-M-001-020, 107-2119-M-110-005, 108-2112-M-001-048, and 109-2124-M-001-005); the National Aeronautics and Space Administration (NASA, Fermi Guest Investigator grant 80NSSC20K1567 and 80NSSC20K1567, NASA Astrophysics Theory Program grant 80NSSC20K0527, NASA NuSTAR award 80NSSC20K0645, NASA grant NNX17AL82G, and Hubble Fellowship grant HST-HF251431.001-A awarded by the Space Telescope Science Institute, which is operated by the Association of Universities for Research in Astronomy, Inc. , for NASA, under contract NAS5-26555); the National Institute of Natural Sciences (NINS) of Japan; the National Key Research and Development Program of China (grant 2016YFA0400704, 2016YFA0400702); the National Science Foundation (NSF, grants AST-0096454, AST-0352953, AST0521233, AST-0705062, AST-0905844, AST-0922984, AST1126433, AST-1140030, DGE-1144085, AST-1207704, AST1207730, AST-1207752, MRI-1228509, OPP-1248097, AST1310896, AST-1337663, AST-1440254, AST-1555365, AST1615796, AST-1715061, AST-1716327, AST-1716536, OISE1743747, AST-1816420, AST-1903847, AST-1935980, AST2034306); the Natural Science Foundation of China (grants 11573051, 11633006, 11650110427, 10625314, 11721303, 11725312, 11933007, 11991052, 11991053); a fellowship of China Postdoctoral Science Foundation (2020M671266); the Natural Sciences and Engineering Research Council of Canada (NSERC, including a Discovery Grant and the NSERC Alexander Graham Bell Canada Graduate Scholarships-Doctoral Program); the National Research Foundation of Korea (the Global PhD Fellowship Grant: grants 2014H1A2A1018695, NRF2015H1A2A1033752, 2015-R1D1A1A01056807, the Korea Research Fellowship Program: NRF-2015H1D3A1066561, Basic Research Support grant 2019R1F1A1059721); the Netherlands Organization for Scientific Research (NWO) VICI award (grant 639.043.513) and Spinoza Prize SPI 78-409; the New Scientific Frontiers with Precision Radio Interferometry Fellowship awarded by the South African Radio Astronomy Observatory (SARAO), which is a facility of the National Research Foundation (NRF), an agency of the Department of Science and Innovation (DSI) of South Africa; the South African Research Chairs Initiative of the Department of Science and Innovation and National Research Foundation; the Onsala Space Observatory (OSO) national infrastructure, for the provisioning of its facilities/observational support (OSO receives funding through the Swedish Research Council under grant 2017-00648) the Perimeter Institute for Theoretical Physics (research at Perimeter Institute is supported by the Government of Canada through the Department of Innovation, Science and Economic Development and by the Province of Ontario through the Ministry of Research, Innovation and Science); the Spanish Ministerio de Ciencia e Innovacion (grants PGC2018-098915-B-C21, AYA2016-80889-P; PID2019108995GB-C21, PGC2018-098915-B-C21); the State Agency for Research of the Spanish MCIU through the "Center of Excellence Severo Ochoa" award for the Instituto de Astrofisica de Andalucia (SEV-2017-0709); the State Agency for Research of the Spanish MCIU through the "Center of Excellence Severo Ochoa" award for the Instituto de Astrofisica de Andalucia (SEV-2017-0709); the Toray Science Foundation; the Consejeria de Economia, Conocimiento, Empresas y Universidad of the Junta de Andalucia (grant P18-FR-1769), the Consejo Superior de Investigaciones Cientificas (grant 2019AEP112); the US Department of Energy (USDOE) through the Los Alamos National Laboratory (operated by Triad National Security, LLC, for the National Nuclear Security Administration of the USDOE (Contract 89233218CNA000001); the European Union's Horizon 2020 research and innovation program under grant agreement No 730562 RadioNet; ALMA North America Development Fund; the Academia Sinica; Chandra TM6-17006X; Chandra award DD7-18089X. This work used the Extreme Science and Engineering Discovery Environment (XSEDE), supported by NSF grant ACI-1548562, and CyVerse, supported by NSF grants DBI-0735191, DBI-1265383, and DBI1743442. XSEDE Stampede2 resource at TACC was allocated through TG-AST170024 and TG-AST080026N. XSEDE JetStream resource at PTI and TACC was allocated through AST170028. The simulations were performed in part on the SuperMUC cluster at the LRZ in Garching, on the LOEWE cluster in CSC in Frankfurt, and on the HazelHen cluster at the HLRS in Stuttgart. This research was enabled in part by support provided by Compute Ontario (http://computeontario.ca), Calcul Quebec (http://www.calculquebec.ca) and Compute Canada (http://www.computecanada.ca).We thank the staff at the participating observatories, correlation centers, and institutions for their enthusiastic support. This paper makes use of the following ALMA data: ADS/JAO.ALMA#2016.1.01154.V. ALMA is a partnership of the European Southern Observatory (ESO; Europe, representing its member states), NSF, and National Institutes of Natural Sciences of Japan, together with National Research Council (Canada), Ministry of Science and Technology (MOST; Taiwan), Academia Sinica Institute of Astronomy and Astrophysics (ASIAA; Taiwan), and Korea Astronomy and Space Science Institute (KASI; Republic of Korea), in cooperation with the Republic of Chile. The Joint ALMA Observatory is operated by ESO, Associated Universities, Inc. (AUI)/NRAO, and the National Astronomical Observatory of Japan (NAOJ). The NRAO is a facility of the NSF operated under cooperative agreement by AUI. This paper has made use of the following APEX data: Project ID T-091.F-0006-2013. APEX is a collaboration between the Max-Planck-Institut fur Radioastronomie (Germany), ESO, and the Onsala Space Observatory (Sweden). The SMA is a joint project between the SAO and ASIAA and is funded by the Smithsonian Institution and the Academia Sinica. The JCMT is operated by the East Asian Observatory on behalf of the NAOJ, ASIAA, and KASI, as well as the Ministry of Finance of China, Chinese Academy of Sciences, and the National Key R&D Program (No. 2017YFA0402700) of China. Additional funding support for the JCMT is provided by the Science and Technologies Facility Council (UK) and participating universities in the UK and Canada. The LMT is a project operated by the Instituto Nacional de Astrofisica, Optica, y Electronica (Mexico) and the University of Massachusetts at Amherst (USA), with financial support from the Consejo Nacional de Ciencia y Tecnologia and the National Science Foundation. The IRAM 30-m telescope on Pico Veleta, Spain is operated by IRAM and supported by CNRS (Centre National de la Recherche Scientifique, France), MPG (MaxPlanck-Gesellschaft, Germany) and IGN (Instituto Geografico Nacional, Spain). The SMT is operated by the Arizona Radio Observatory, a part of the Steward Observatory of the University of Arizona, with financial support of operations from the State of Arizona and financial support for instrumentation development from the NSF. The SPT is supported by the National Science Foundation through grant PLR-1248097. Partial support is also provided by the NSF Physics Frontier Center grant PHY-1125897 to the Kavli Institute of Cosmological Physics at the University of Chicago, the Kavli Foundation and the Gordon and Betty Moore Foundation grant GBMF 947. The SPT hydrogen maser was provided on loan from the GLT, courtesy of ASIAA. The EHTC has received generous donations of FPGA chips from Xilinx Inc., under the Xilinx University Program. The EHTC has benefited from technology shared under open-source license by the Collaboration for Astronomy Signal Processing and Electronics Research (CASPER). The EHT project is grateful to T4Science and Microsemi for their assistance with Hydrogen Masers. This research has made use of NASA's Astrophysics Data System. We gratefully acknowledge the support provided by the extended staff of the ALMA, both from the inception of the ALMA Phasing Project through the observational campaigns of 2017 and 2018. We would like to thank A. Deller and W. Brisken for EHT-specific support with the use of DiFX. We acknowledge the significance that Maunakea, where the SMA and JCMT EHT stations are located, has for the indigenous Hawaiian people. ; Peer reviewed