Suchergebnisse

В кратком выступлении сопоставляются два важнейших документа ХХ в., сохраняющих определяющее значение для судеб сотрудничества и безопасности в Европе и развития международных отношений в мире в целом. ; In my brief speech, I comment on and compare the two most important documents of the 20th century that still have a truly great significance for the future of co-operation and security in Europe, moreover, for the development of international relations in the world. 21 Nov. 1990, representatives of the supreme power of all European states, as well as the United States and Canada signed in Paris a fundamental international instrument for establishment of new European peaceful order after the end of 'cold war'. It entered the history as The Charter of Paris for a New Europe. There was no more significant and important international instrument in the twentieth century than the Charter of Paris. For the first time in the entire history of Europe pan-European consensus on ways to achieve the principles and mechanisms of European security and co-operation was reached. In The Charter, the most important principles of security and collaboration among the European nations have been formulated: "… we renew our pledge to refrain from the threat or use of force against the territorial integrity or political independence of any State, or from acting in any other manner inconsistent with the principles or purposes of those documents. We recall that non-compliance with obligations under the Charter of the United Nations constitutes a violation of international law" "With the ending of the division of Europe, we will strive for a new quality in our security relations while fully respecting each other's freedom of choice in that respect. Security is indivisible and the security of every participating State is inseparably linked to that of all the others. We therefore pledge to co-operate in strengthening confidence and security among us and in promoting arms control and disarmamen" "We reaffirm the equal rights of peoples and their right to self-determination in conformity with the Charter of the United Nations and with the relevant norms of international law, including those relating to territorial integrity of States" "… our growing interdependence will help to overcome the mistrust of decades, to increase stability and to build a united Europe" "We want Europe to be a source of peace, open to dialogue and to co-operation with other countries, welcoming exchanges and involved in the search for common responses to the challenges of the future". This was a new philosophy of peace and cooperation among peoples for the future of the 21st century, outlined in the Charter of Paris. Seven years have passed. And so, as an antithesis to The Charter, The Project for the New American Century, which the US administration set before the American and world public opinion, comes into being June 3, 1997. Present US presidential Jeb Bush, the representative of the Bush dynasty, took part in its elaboration. Here are much talking passages from this project: "We aim to make the case and rally support for American global leadership. … Does the United States have the resolve to shape a new century favorable to American principles and interests?" "We seem to have forgotten the essential elements of the Reagan Administration's success: a military that is strong and ready to meet both present and future challenges; a foreign policy that boldly and purposefully promotes American principles abroad; and national leadership that accepts the United States' global responsibilities" "… we cannot safely avoid the responsibilities of global leadership or the costs that are associated with its exercise. … If we shirk our responsibilities, we invite challenges to our fundamental interests. The history of the 20th century should have taught us that it is important to shape circumstances before crises emerge, and to meet threats before they become dire. The history of this century should have taught us to embrace the cause of American leadership" "… we need to increase defense spending significantly if we are to carry out our global responsibilities today and modernize our armed forces for the future" "… we need to strengthen our ties to democratic allies and to challenge regimes hostile to our interests and values" "… we need to promote the cause of political and economic freedom abroad" "… we need to accept responsibility for America's unique role in preserving and extending an international order friendly to our security, our prosperity, and our principles" "Such a Reaganite policy of military strength and moral clarity may not be fashionable today. But it is necessary if the United States is to build on the successes of this past century and to ensure our security and our greatness in the next". So what happened? Why the United States does transformed the Charter of Paris, the greatest achievement of political thought and practice of the 20th century, into meaningless and worthless piece of paper, and tried to bury it in oblivion? Why Europe, devoid of unity, security and cooperation, has found itself on the verge of a new pre-war political crisis that could at any moment turn into a real war? The fact is that after the collapse of the Soviet Union, the United States received an unprecedented opportunity to establish its global hegemony. They purposefully pursue this goal, not disdaining any means and methods up to provoke war in Europe. Indeed, thanks to wars in the European continent in 20th century, the United States removed enormous geopolitical and economic benefits and become a superpower, which has imposed its domination to Western-European ruling elites, especially during the 'cold war', acting as their defender against Stalin's messianic expansion. About how all this happened, I wrote in my article " Europe Has Lost Out the 20th Century to the United States ". US tried to transfer this experience in the twenty-first century and to extend their domination in Eastern Europe. In this, I must say, they have succeeded. All the countries of Eastern and Central Europe were drawn into NATO, and the troops of this block were put forward right up to Russia's borders. In order to achieve this, United States deployed an unprecedented propagandistic war against Russia, presenting it as a dangerous aggressive power, which is alien to the 'European civilization' and its values, and threatens the existence of the European countries. In doing so they did not shun unconscionable lies and distortion of historical facts. How can we incriminate Russian intentions of the military invasion into Europe and encourage Europeans to unite under the leadership of the United States to counter this threat? Firstly, NATO's military might is greater than Russian one by 4 times or more. Secondly, Russia has never had intentions to invade Europe, while grandiose military invasion from Europe into Russia took place twice. In the 19th century the Napoleon's troops had invaded into it and reached Moscow itself, and in the 20th century Nazi Germany troops broke through as far as Stalingrad. And both times, Russian army was able to repel the aggression and was forced to invade deep into Europe while pursuing enemy troops, to achieve complete victory. That is the truth of history. American leaders of the information war against Russia prefer to remain silent about it. Or maybe it is simply because of their ignorance, lack of knowledge history that the US senior policymakers have repeatedly demonstrated? Whatever it was, Washington was able to put the EU ruling elites in service of itself and to achieve the implementation of one of the most important tasks of the US foreign policy doctrine 'to keep Russia out of Europe'. Fear of increasingly being adopted of the idea of the Eurasian Union, i.e. integration space from Lisbon to Vladivostok, was also the reason for this course of action. The implementation of this idea promises to European countries and Russia the big economic, political, scientific, technological and other benefits, including relief from the US dictate the political and economic sphere, which increasingly concerned about a nationally minded circles of the European countries. While for the US, the most important task is to implement the idea of Euro-Atlantic alliance, i.e. US-Europe association, which is regarded as the main geopolitical bridgehead of US policy of domination. Sake of this, many subversive activities aimed against Russia, are held: the creation of 'enemy image' in its face; policies aimed at its isolation and locking by unfriendly states; sanctions against Russia; a coup in Ukraine and its transformation into a state hostile to Russia, a hotbed for the unleashing the war in Europe; deployment of US troops and military equipment, as well as anti-missile systems in Eastern Europe and so on. As a result of these actions, the United States deliberately brought Europe to the threshold of pre-war political crisis. Thus, today's imperative is to not let rabid members of American expansionism to turn this crisis into a war. This scares even the reasonable and responsible representatives of the political and scientific communities in the United States (for example, the famous American historian and political scientist, Prof. Stephen Cohen, about what he was saying at the annual US-Russian Forum in Washington, June 16, 2014). In the current situation alarming and dangerous intensification of policies aimed at a return to the life of the Paris Charter and its principles, and their widespread publicity among the general public in Russia and the Western countries, is of paramount importance. Their official inclusion in the agenda of foreign policy of Russia and other European countries is the saving against threats hanging over Europe. It would be essential that the Federation Council and the State Duma addressed to the parliaments of European countries with appeal to put again The Charter of Paris and its principles in the service of peace and pan-European cooperation, taking into account the characteristics of contemporary European situation.

Gross Domestic Product (GDP) growth accelerated to an unprecedented 17.3 percent in 2011 from 6.4 percent in 2010 and the unemployment rate fell from 13 percent in 2010 to 9 percent in 2011. However, real wages for unskilled workers in the urban informal sector are starting to fall as the inflation rate reached 11.1 percent year-on-year in December. Sharply rising government spending is the root cause of overheating: government spending rose by 56 percent in 2011 and is budgeted to rise by a further 32 percent this year, fueled by sharply rising resource revenues. This pro-cyclical fiscal policy could result in another 'boom-and-bust' cycle Mongolia experienced before, particularly as the global economy could face a substantial slowdown in growth due to the continuing European sovereign debt crisis, and which could result in a sharp drop in mineral prices and subsequently government revenues There have been major legislative developments in 2011 and early 2012 aimed at strengthening policy institutions and frameworks. The Integrated Budget Law (IBL) was passed in December 2011: this organic budget law contains measures to support fiscal sustainability and the successful implementation of the Fiscal Stability Law. It also strengthens the public investment framework by requiring feasibility studies and alignment with national priorities for projects to be included in the Public Investment Program and the budget. The Social Welfare Law was passed in early January. This mandates the provision of a targeted poverty benefit replacing the existing system of universal cash transfers. To ensure macroeconomic stability and to prevent a hard landing for the economy in case of an adverse external shock, Mongolia needs to adhere strictly to prudent fiscal policies as set out in the FSL and IBL and tightening both fiscal and monetary policy to reduce inflation, take macro-prudential action to reduce systemic risks in the banking sector and maintain a flexible exchange rate that will act as the first buffer in any external shock materializes. These are uncertain times for Mongolia. The economy faces growing headwinds from the global economic environment, while the looming elections increase domestic uncertainty. Until a substantial amount of savings has accumulated in the stabilization fund, Mongolia remains strongly exposed to volatility in commodity prices.

This article presents estimates of the impact of China's accession to the World Trade Organization (WTO). China is estimated to be the biggest beneficiary (US$31 billion a year from trade reforms in preparation for accession and additional gains of $10 billion a year from reforms after accession), followed by its major trading partners that also undertake liberalization, including the economies in North America, Western Europe, and Taiwan (China). Accession will boost manufacturing sectors in China, especially textiles and apparel, which will benefit directly from the removal of export quotas. Developing economies competing with China in third markets may suffer small losses. Accession will have important distributional consequences for China, with the wages of skilled and unskilled nonfarm workers rising in real terms and relative to those of farm workers. Possible policy changes, including reductions in barriers to labor mobility and improvements in rural education, could more than offset these negative impacts and facilitate the development of China's economy.

In climate change mitigation policy, carbon taxation is seen as an effective and efficient policy instrument. However, some caveats like carbon leakage may hamper its performance. This thesis presents an assessment of various alternative market-based climate policy instruments: A residence-based tax on capital income, a source-based tax on capital input in production, and cap-and-trade policy. For the latter, two regimes are analyzed: local and global permit markets. An essential aspect, which connects all chapters, is that the assumption that countries do not cooperate but set their policies in a strategic, non-cooperative manner. The resulting inefficiencies are identified for all the above listed instruments. In Chapter 2, we analyze a multi-country, 2-period, Nash tax competition game to evaluate Sinn's proposal to use interest income taxation as a means to decelerate fossil fuel extraction (Sinn, 2008, p. 384). The interest rate is determined on a perfectly competitive consumer loan market on which the resource extractor acts as the loan supplier. Households, which constitute the demand side, pay a local capital income tax on their loan. We find that this tax is effective in back loading extraction to the future, which limits damage from climate change. Yet, equilibrium tax rates are inefficiently low, given countries are symmetric. Inefficiency is due to presence of two externalities - the intertemporal fiscal distortion and the environmental externality. The second result is that, in an asymmetric setting with resource-exporting and -importing countries, cooperation among the latter leads to welfare gains for these compared to the Nash equilibrium. Furthermore, we find that given the cooperation among resource-importing countries, there are cases where the resource-exporting country has an incentive to join the policy cooperation so that full cooperation is self-enforcing. Chapter 3 assesses the 2-period, non-cooperative equilibrium of an n country policy game where countries chose either (i) carbon taxes, (ii) cap-and-trade policy with local permit markets or (iii) cap-and-trade policy with internationally linked permit markets and potential central redistribution of permit revenues. Policy makers maximizes welfare, which depends on household consumption over time and environmental damage from period-1 resource use. We assume costless and complete extraction of this non-renewable resource, so damage only depends on speed of extraction. Tax policy is the least efficient option due to carbon leakage, which introduces a second externality adding to the environmental externality. Cap-and-trade policy does not show any leakage since all symmetric countries will employ caps. Its equilibrium thus only suffers from the environmental externality and welfare is higher than under carbon taxation. The policy scenario with linked permit markets and central redistribution yields an efficient outcome. The redistribution of revenues creates a negative externality which offsets the positive environmental externality. Chapter 4 analyses and compares the performance of carbon taxes and capital taxes in financing public goods while considering positive effects of public expenditure on firm productivity. It is motivated by Franks et al. (2017), who ask whether using carbon taxes could be motivated on fiscal rather than by environmental grounds, arguing that the advantage of the carbon tax consists in its potential to reap foreign resource rents. I employ an analytical general equilibrium framework of n identical countries, where local firms use internationally mobile capital and imported fossil fuel in production as well as local public infrastructure. The latter is financed solely by either taxing the input of fossil fuels or capital. The choice of the policy instrument is exogenous to policy makers and symmetric across countries. I find that the effect of policy on the fossil fuel price (terms-of-trade effect) leads to higher public good provision under carbon taxation. However, tax-competition could cause either policy instrument to yield higher provision depending on how strongly either tax base reacts to changes in the tax rate. Therefore, the ranking of the two policy scenarios is ambiguous when considering tax competition and the terms-of-trade effect simultaneously. A numerical exercise shows cases for higher provision of either policy. In Kapitel 2 analysieren wir ein 2-Perioden-Nash-Steuerwettbewerbsspiel mit mehreren Ländern, um Sinns Vorschlag zu bewerten, die Zinsbesteuerung als Mittel zur Verlangsamung der Extraktion fossiler Brennstoffe einzusetzen (Sinn, 2008, S. 384). Der Zinssatz wird auf einem Konsumentenkreditmarkt mit perfektem Wettbewerb ermittelt, auf dem der Rohstoffextrakteur als Kreditgeber fungiert. Haushalte, die die Nachfrageseite bilden, zahlen eine lokale Kapitaleinkommenssteuer auf ihren Kredit. Wir stellen fest, dass diese Steuer, wie anvisiert, die Verschiebung der Ressourcenextraktion in die Zukunft bewirkt, wodurch Schäden durch den Klimawandel begrenzt werden. Unter der Annahme symmertischer Länder sind Gleichgewichtssteuersätze jedoch ineffizient niedrig. Die Ineffizienz ist auf das Vorhandensein von zwei Externalitäten zurückzuführen: eine intertemporale fiskalische Externalität und eine Umweltexternalität. Das zweite Ergebnis ist, dass in einem asymmetrischen Umfeld mit ressourcenexportierenden und -importierenden Ländern die Zusammenarbeit zwischen diesen Ländern zu Wohlfahrtsgewinnen im Vergleich zum Nash-Gleichgewicht führt. Im Falle dass ressourcenimportierende Länder ihre Kapitaleinkommenssteuern kooperativ setzen gibt es Fälle, in denen das ressourcenexportierende Land auch einen Anreiz hat, sich der kooperativ zu verhalten, sodass sich die vollständige Kooperation sich von selbst durchsetzt. In Kapitel 3 wird das Politik-Gleichgewicht in einem nichtkooperativen 2-Perioden-Modell mit n Ländern untersucht, wobei jedes Land entweder (i) CO2-Steuern, (ii) die Menge der Emissionszertifikate (Cap) im Kontext eines lokalen Zertifikatehandels (Cap-and-Trade Politik) oder (iii) einen Cap im Kontext eines glablen Zertifikatehandels mit der Option zentraler Umverteilung der Zertifikatserlöse bestimmt. Die politischen Entscheidungsträger maximieren die Wohlfahrt, welche vom Konsum der privaten Haushalte über die Zeit und vom Umweltschaden durch den Ressourcenverbrauch der ersten Periode abhängt. Wir gehen davon aus, dass die hier modellierte nicht erneuerbare Ressource kostenlos und vollständig abgebaut wird, sodass der Schaden nur von der Abbaugeschwindigkeit abhängt. Die Steuerpolitik ist aufgrund der Verlagerung von CO2-Emissionen die am wenigsten effiziente Option, da der Verlagerungseffekt eine zweite Externalität neben der Umweltexternalität erzeugt. Die Cap-and-Trade-Politik weist keine Verlagerungseffekte auf, da wir annehmen, dass alle (symmetrischen) Länder die Cap Politik nutzen. Die Politikwahl im Gleichgewicht leidet also nur unter der Umweltexternalität und die Wohlfahrt ist höher als bei der CO2-Besteuerung. Das Politik-Szenario mit globalem Zertifikatehandel und zentraler Umverteilung führt zu einem effizienten Ergebnis. Durch die Umverteilung der Einnahmen entsteht eine negative Externalität, die die positive Umweltexternalität ausgleicht. Kapitel 4 analysiert und vergleicht wie CO2-Steuern und Kapitalsteuern bei der Finanzierung öffentlicher Güter unter Berücksichtigung der positiven Auswirkungen öffentlicher Ausgaben auf die Produktivität von Unternehmen abschneiden. Es ist motiviert von Franks et al. (2017), die die Frage aufwerfen, ob die Verwendung von Kohlenstoffsteuern nicht aus Umweltgründen, sondern aus fiskalpolitischen Gründen motiviert werden könnte. Sie argumentieren, dass der Vorteil der CO2-Ssteuer darin besteht, dass ausländische Rohstoffpreise erzielt werden können. Ich setze einen analytischen allgemeinen Gleichgewichtsrahmen von n identischen Ländern ein, in denen lokale Firmen international mobiles Kapital und importierte fossile Brennstoffe in der Produktion sowie die lokale öffentliche Infrastruktur nutzen. Letztere wird ausschließlich durch die Besteuerung des Einsatzes fossiler Brennstoffe oder des Kapitals finanziert. Die Wahl des politischen Instruments ist für die politischen Entscheidungsträger exogen und länderübergreifend symmetrisch. Ich stelle fest, dass die Auswirkung der Politik auf den Preis für fossile Brennstoffe (Terms-of-Trade-Effekt) zu einer höheren Versorgung mit öffentlichen Gütern im Rahmen der Kohlenstoffbesteuerung führt. Der Steuerwettbewerb könnte jedoch dazu führen, dass eines der beiden politischen Instrumente eine höhere Rückstellung abwirft, je nachdem, wie stark eine Steuerbemessungsgrundlage auf Änderungen des Steuersatzes reagiert. Daher ist die Rangfolge der beiden politischen Szenarien bei gleichzeitiger Berücksichtigung des Steuerwettbewerbs und des Terms-of-Trade-Effekts nicht eindeutig. Eine numerische Übung zeigt Fälle für eine höhere Bereitstellung einer der beiden Richtlinien. ; In der Klimaschutzpolitik wird die C02-Besteuerung als wirksames und effizientes politisches Instrument angesehen. Einige Aspekte, wie z. B. internationale Verlagerungseffekte, können jedoch die Leistung beeinträchtigen. Diese Dissertation präsentiert eine Bewertung verschiedener alternativer marktbasierter klimapolitischer Instrumente: eine auf dem Wohnsitz beruhende Steuer auf Kapitaleinkommen, eine Quellensteuer auf den Kapitaleinsatz in der Produktion und die Emissionszertifikate-Politik. Für Letztere werden zwei Regime analysiert: lokale und globale Zertifikatsmärkte. Ein wesentlicher Aspekt, der alle Kapitel miteinander verbindet, ist die Annahme, dass Länder nicht kooperieren, sondern ihre Politik strategisch und nicht kooperativ gestalten. Die daraus resultierenden Ineffizienzen werden für alle oben aufgeführten Instrumente ermittelt. Kapitel 1 und 5 dienen der Einführung in Thematik und Literatur sowie der Zusammenfassung. In Kapitel 2 analysieren wir ein 2-Perioden-Nash-Steuerwettbewerbsspiel mit mehreren Ländern, um Sinns Vorschlag zu bewerten, die Zinsbesteuerung als Mittel zur Verlangsamung der Extraktion fossiler Brennstoffe einzusetzen (Sinn, 2008, S. 384). Der Zinssatz wird auf einem Konsumentenkreditmarkt mit perfektem Wettbewerb ermittelt, auf dem der Rohstoffextrakteur als Kreditgeber fungiert. Haushalte, die die Nachfrageseite bilden, zahlen eine lokale Kapitaleinkommenssteuer auf ihren Kredit. Wir stellen fest, dass diese Steuer, wie postuliert, die Verschiebung der Ressourcenextraktion in die Zukunft bewirkt, wodurch Schäden durch den Klimawandel begrenzt werden. Unter der Annahme symmetrischer Länder sind Gleichgewichtssteuersätze jedoch ineffizient niedrig. Die Ineffizienz ist auf das Vorhandensein von zwei Externalitäten zurückzuführen: eine intertemporale fiskalische Externalität und eine Umweltexternalität. Das zweite Ergebnis ist, dass in einem asymmetrischen Umfeld mit ressourcenexportierenden und -importierenden Ländern die Zusammenarbeit zwischen diesen Ländern zu Wohlfahrtsgewinnen im Vergleich zum Nash-Gleichgewicht führt. Gegeben dass ressourcenimportierende Länder ihre Kapitaleinkommenssteuern kooperativ setzen, gibt es Fälle, in denen das ressourcenexportierende Land auch einen Anreiz hat, sich der kooperativ zu verhalten, sodass sich die vollständige Kooperation sich von selbst durchsetzt. In Kapitel 3 wird das Gleichgewicht in eines nicht-kooperativen 2-Perioden-Politikspiels zwischen n Ländern bewertet, in dem die Länder entweder über (i) CO2-Steuern, (ii) die Menge der Emissionszertifikate bei lokalem Zertifikatehandel – (lokale) Cap-and-Trade-Politk - oder (iii) über die Menge der Emissionszertifikate bei globalem Zertifikatehandel und möglicher internationaler Umverteilung der Zertifikatserlöse entscheiden. Die politischen Entscheidungsträger maximieren die heimische Wohlfahrt, welche vom Konsum in beiden Perioden und von den Umweltschäden durch den Ressourcenverbrauch der ersten Periode abhängt. Wir treffen die Annahme, dass diese nicht-erneuerbare Ressource kostenlos und vollständig abgebaut wird, sodass der Schaden nur von der Abbaugeschwindigkeit abhängt. Die Steuerpolitik ist aufgrund der Verlagerung von CO2-Emissionen die am wenigsten effiziente Option, da der Verlagerungseffekt neben der Umweltexternalität eine weitere Externalität entstehen lässt. Die Cap-and-Trade-Politik weist keine Verlagerungseffekte auf, gegeben dass symmetrischen Länder Caps einsetzen. Die gleichgewichtige Politikwahl wird also nur durch die Umweltexternalität beeinträchtigt und die Wohlfahrt ist höher im Gleichgewicht der CO2-Besteuerung. Das Politikszenario mit globalem Zertifikatehandel und zentraler Umverteilung von Zertifikatseinnahmen führt zu einem effizienten Ergebnis. Durch die Umverteilung der Einnahmen entsteht eine negative Externalität, die die positive Umweltexternalität ausgleicht. Kapitel 4 analysiert und vergleicht Abschneiden von CO2-Steuern und Kapitalsteuern bei der Finanzierung öffentlicher Güter unter Berücksichtigung positiver Effekte öffentlicher Ausgaben auf die Produktivität von Unternehmen. Es ist motiviert durch Franks et al. (2017), welche der Frage nachgehen, ob die Verwendung von CO2-Steuern nicht aus Umweltgründen, sondern aus steuerlichen Gründen motiviert werden könnte. Sie argumentieren, dass der Vorteil der CO2-Steuer darin besteht, dass Importländer damit ausländische Ressourcenrenten appropriieren können. Zu diesem Zweck nutze ich ein analytisches allgemeines Gleichgewichtsmodell mit n identischen Ländern, in welchem lokale Firmen international mobiles Kapital und importierte fossile Brennstoffe sowie die lokale öffentliche Infrastruktur als Produktionsfaktoren einsetzen. Die öffentliche Infrastruktur wird ausschließlich durch die Besteuerung fossiler Brennstoffe oder des Kapitals finanziert. Die Wahl des politischen Instruments ist für die politischen Entscheidungsträger exogen und länderübergreifend symmetrisch. Die Ergebnisse zeigen, dass die Auswirkung der Politik auf den Preis für fossile Brennstoffe (Terms-of-Trade-Effekt) zu einer höheren Bereitstellung der öffentlichen Infrastruktur im Rahmen der CO2-Besteuerung führt. Der Steuerwettbewerb könnte jedoch dazu führen, dass eines der beiden politischen Instrumente eine höhere Rückstellung abwirft, je nachdem, wie stark eine Steuerbemessungsgrundlage auf Änderungen des Steuersatzes reagiert. Daher ist die Wohlfahrts-Rangfolge der beiden politischen Szenarien bei gleichzeitiger Berücksichtigung des Steuerwettbewerbs und des Terms-of-Trade-Effekts nicht eindeutig. Ein numerisches Beispiel zeigt Fälle für höhere Bereitstellung sowohl unter CO2-Besteuerung als auch unter Kapitalbesteuerung.

Issue 41.2 of the Review for Religious, March/April 1982. ; The Jesuit's Fourth Vow The Post-Charismatic The Changing Role of Brothers Volume 41 Number 2 March/April, 1982 Rev~t-:w Eor REI.~GIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:.~601 Lindell Blvd.: St. Louis, MO 63108. REVIEW For RELIGIOU,':, is owned by the Missouri Province Educational Institute of the Society of Jesus. St. Louis, MO. © 1982 by REVIEW FOR REI.IGIOIJS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis. MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year: $17.00 for two years. Other countries: $10.00 a year: $19.00 for two years. For subscription orders or change of address, write: Rt:vlt:w v'or Rt:LWaot~s: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Daniel T. Costello, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor March/April, 1982 Volume 41 Number 2 Manuscripls, books for review and correspondence wilh Ihe editor should be sent to Rl.:VlEW E(m Rl-:i.l(;Iou.~; Rnom 428; 3601 Lindell Blvd.; St. I.ouis, MO 63108. Questions for answering should be senl to Joseph F. Gallen. S.J.; Jesuit Communily; St. Joseph's University; (Sity Avenue al 541h St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from R~-:v~-:w ~-ox R~-:LI(;~OUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Out of print" issues and articles not published as reprints are available from University Microfilms Internationah 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Principles of Discernment Robert F. Morneau The last article of Bishop Morneau to appear in these pages was "'Dives in Misericordia: Themes and Theses," which appeared in the September issue. Bishop Morneau may be addressed care of the Ministry to Priests Program; 1016 N. Broadway; De Pere, WI 54115. The journey of life is filled with many choices, the consequences of which can be far-reaching. But as we enter into the decision-making process we are not necessar-ily alone. Friends and counselors frequently give helpful advice. Also we have the advantage of both personal and collective experience from which we can extract patterns and principles that provide guidance and wisdom. This essay spells out ten such principles that can help us discern God'svoice and respond to the Lord's call with generosity and courage. A basic belief underlies this endeavor: growth is much more likely to happen when we critically reflect upon our experience and watch for reoccurring patterns than when we simply move from one spontaneous experience to another without~explicitly dealing with any of them. Reflection, done in prayer and with serious ii~tent, provides insight and energy for spiritual development. Growth in the Lord is greatly impeded when reflection and articula-tion are absent. A three-fold method will be used: l) the articulation of ten principles of discernment; 2) a series of quotations from various authors who reflect some dimension of the basic principle; 3) a tripartite commentary which includes a reference to Scripture, an image illustrating the principle and an example from literature providing a case study of our theme. Discernment is a gift to be exercised; principles are abstractions offering mean-ing. Both are significant for human and spiritual growth. This essay presents the principles; the reader brings the gift and the experience. The hope is that the roads intersect rather than run parallel. 1. Discernment is a prayerful process by which ~xperiences are interpreted in faith. 161 162 / Review for Religious, March-April, 1982 By discernment of spirits is meant the process by which we examine, in the light of faith and in the connaturality of love, the nature of the spiritual states we experience in ourselves and in others. The purpose of such examination is to decide, as far as possible, which of the movements we experience lead to the Lord and to a more perfect service of him and our brothers, and which deflect us from this goal.~ Basically, as I see it, Discernment may be defined as the meeting point of prayer and action. That is, discernment is the art of recognizing what God is asking of us--what he would like us to do with our lives, how he wishes us to respond to the concrete life-situations which we encounter in following our vocation? The Christian who reflects on his own experience and on that of the community, who seeks to discern in these the divine voice, and who wants to respond to it by redirecting his life, is--theologically speaking--engaged in prayer.3 "Then he (Jesus) bent down and wrote on the ground again.TM The adulterous woman stood before him; the scribes and pharisees made their accusation; the people observed with keen curiosity. We do not know exactly what happened in the mind and heart of Jesus as he leaned forward and wrote in the sand with his finger. We do know that this immediate experience needed an interpretation. Jesus was a prayerful person; his bending forward in silence may well have been a deep moment of communion with the Father. The Gospel records the Lord's response to the situation: the accusers could silently withdraw, the accused could depart without condemnation. This is but one example of Jesus' ministry. Many other times he also turned to the Father for guidance: the prayer on the mountain before choosing the disciples, the garden prayer before his passion and death, the prayer in the desert when tempted to infidelity. The n~cessity for discernment is the experience at a crossroads; the standard for discernment is whether or not the decision leads to God and more complete service; the act of discernment requires a posture of contemplative faith. The combine used in harvesting and threshing grain has given tremendous help to the farmer. It separates the grain from the straw, retaining the former for winter feeding and discharging the latter in neat rows. The wheat and the chaff, the good and the evil, the true and the false, the beautiful and the ugly--throughout history the human spirit has been challenged to distinguish one from the other. This is no simple process. The grey areas are vast, time is often needed and not available, the multiplicity of experiences tends to clog up the task. Even with these obstacles, the spiritual combine of a discerning heart must perform its duty as well as it can. Grounded in prayer and nourished with learning, the spirits of good and evil can ~Discernment of Spirits, introd, by Edward Malatesta (Collegeville, M N: The Liturgical Press, 1970), p. 9. 2Thomas H. Green, S.J., Darkness in the Marketplace (Notre Dame, IN: Ave Mafia Press, 1982), p. 69. 3Gregory Baum, Man Becoming INew York: Herder and Herder, 1970), p. 256. *See Jn 8:8. Principles of Discernment be sorted out and properly responded to. Graham Greene's The Power and the Glory is a story about spiritual discern-ment, its successes and its failures. The "whiskey priest" must constantly make decisions concerning his person and his ministry as he is confronted with the Mexican religious persecution. The failures of discernment may well be grounded in the reflection: "a prayer demanded an act and he had no intention of acting." His success would demand courage and sanctity; the vision is given but not its reality: He felt only an immense disappointment because he had to go to God empty-handed, with nothing done at all. It seemed to him at that moment that it would have been quite easy to have been a saint. It would only have needed a little self-restraint and a little courage. He felt like someone who has missed happiness'by seconds at an appointed place. He knew now that at the end there was only one thing that counted--to be a saint) Discernment is that prayerful process allowing each individual and the larger community to move in the direction of sanctity. 2. Discernment must deal with many voices seeking to capture our minds, hearts and energies. Since the mysterious voice of the Spirit is not the only voice we hear but comes to us accompanied by the tumultuous sounds of our own conflicting impulses and the clamorings of the entire creation, it is essential for us to be able to discern the presence of the Spirit in order to choose to say "yes" to him.6 So the soul that waits in silence must learn to disentangle the voice of God from the net of other voices--the ghostly whisperings of the subconscious self, the luring voices of the world, the hindering voices of misguided friendship, the clamor of personal ambition and vanity, the murmur of self-will, the song of unbridled imagination, the thrilling note of religious romance. To learn to keep one's ear true to so subtle a labyrinth of spiritual sound is indeed at once a great adventure and a liberal education. One hour of such listening may give us a deeper insight into the mysteries of human nature, and surer instinct for divine values, than a year's hard study or external intercourse with men.7 While his mind had been pursuing its intangible phantoms, and turning in irresolution from such pursuit, he had heard about him the constant voices of his father and of his masters, urging him to be a gentleman above all things and urging him to be a good Catholic above all things. These voices had 9ow come to hollow sounding in his ears. When the gymnasium had been opened he had heard another voice urging him to be strong and manly and healthy and when the movement towards national revival had begun to be felt in the college, yet another voice had bidden him to be true to his country and help to raise up her language and tradition. in the profane world, as he foresaw, a worldly voice would bid him raise up his father's fallen state by his labors and, meanwhile, the voice of his school comrades urged him to be a decent fellow, to shield others from blame or to beg them off and to do his best to get free days for the school. And it was the din of all these hollow sounding voices that made him halt irresolutely in the pursuit of phantoms. He gave them ear only for a time but he was happy SGraham Greene, /Tie Power and the Glory (New York: The Viking Press, 1940), p. 284. 6Discernment of Spirits, p. 9. 7Hermann Hesse, Steppenwolf(New York: Holt, Rinehart and Winston, 1963), p. 43. 164 / Review for Religious, March-April, 1982 only when he was far from them, beyond their call, alone or in the company of phantasmal comrades.S The parable of the good shepherd stresses the importance of recognizing the voice of the master.9 Eternal life depends on this; only those who hear and respond enter into the fullness of life. But Jesus' voice was one among many. Competition for the sheep was great and, given the gift of freedom, there could be no forcing of individual liberty. Though Jesus called some directly, they refused to listen: the rich young man, Judas, the scribes and pharisees. Others, men like John, Stephen and Paul, heard the loving call and became committed disciples. The voice of the risen Lord continues to compete with the sounds of our times. He can be heard in our sacraments of faith, in the sights and sounds of nature, in the revelation of Scripture, in the community of believers, in the words and deeds of our fellow pilgrims. Life itself is a summons to reach out and fulfill our task of becoming fully human in order that we might glorify our God. Radios have a selective apparatus called a tuner through which we can choose the station that pleases us. Many excellent possibilities are available: beautiful music, intelligent conversation, educational programs. Other options expose us to dissonant sounds, inane banality, devious propaganda. With a twist of the dial we have the power to position ourselves in any one of these environments and thus grant permission to certain ideas and images to enter and shape our perspective. In the spiritual realm, discernment tunes itself to God's message of love and forgive-ness in Jesus and lives this deep mystery in word and deed. A novel by Chaim Potok entitled My Name is Asher Lev presents an artisti-cally gifted young man who has to discern among many voices. Early in life Asher Lev recognizes that his ability to draw had not only the potential for self-fulfillment but also the possibility of a serious rupture with his parents and the Jewish community at large. In anger and confusion he argues with God: You don't want me to use the gift; why did you give it to me? Or did it come to me from the Other Side? it was horrifying to think my gift may have been given to me by the source of evil and ugliness. How can evil and ugliness make a gift of beauty?~0 The pressure from the leaders of the community, the warnings of frie,nds, the intrinsic urgings of the gift, the delicate relationship with his parents were all voices seeking attention and action. Would the gift be heard and exercised regardless of the cost? Discernment calls for radical fidelity to God, self and others. Wisdom and courage are needed to hear the truth and implement it in our personal history. 3. Discernment is cultivated in listening love that allows one to hear the .felt-experience of good and evil movements within oneself, others and society. a James Joyce, A Portrait of the Artist as a Young Man (New York: Colonial Press Inc., 1944), pp. 83-84. 9Jn 10: I-5. ~°Chaim Potok, My Name is Asher Lev (New York: Fawcett Crest Books, 1972), p. 116. Principles of Discernment / 165 For these souls, their hearts tell them what God desires. They have only to listen to the promptings of their hearts to interpret his will in the existing circumstances. God's plans, disguised ,as they are, reveal themselves to us through our intuition rather than through our rea.son. I I Love gives freedom. Love accepts another person as he is, and discerns in the other person hidden strength. Love communicates to the other a new kind of self-possession, and enables the other to act with self-confidence.~2 Only by the supernatural working of grace can a soul pass through its own annihilation to the place where alone it can get the sort of attention which can attend to truth and to affliction. It is the same attention which listens to both of them. The name of this intense, pure, disinter-ested, gratuitous, generous attention is love.~ It is not blind love that is the enduring love, the love that God himself is. It is a seeing love, a knowing love, a love that looks through into the depth of the heart of God, and into the depth of our hearts. There is no strangeness to love; love knows; it is the only power to complete and lasting knowledge?4 Jesus was a listener and a lover. In a powerful exchange with Peter,15 Jesus listens to Peter's profession that his master is indeed Messiah; Jesus also hears Peter's unwillingness to embrace the fact that the Messiah must suffer and die. As he listens with love Jesus discerns the first response of Peter as coming from the Father and the second movement and response as coming from mere human standards. This beautiful example of double discernment resonates with many of our own experiences in which we act out of mixed motives and according to diverse and sometimes contradictory criteria. Authentic discernment is possible only when one has the graced ability to listen in love to the deepest impulses, urges and longings of the human heart with great care and exquisite respect. Jesus models for us the very essence of discernment. The sunflower delights both our eye and our imagination. In the morning it faces the east awaiting the dawn; by evening it gazes to the west as though pursuing its god. Two qualities are evident in this docile plant: the "listening" power ena-bling it to take in the sun's warm rays and its ability to respond to the flight of the sun in loving fidelity. This image highlights the importance of sensitivity in the discernment process. The slightest, impulse, urging and prompting must be absorbed and responded to if we are to faithfully follow the call of the Master. Such listening and responding is grounded in love. Love pulls us out of self-preoccupation and the parochialism of our narrow lives. The sunflower images a type of listening and love characteristic of a discerning heart. Would that the simplicity, spontaneity and flexibility of the sunflower were ours! ~Jean Pierre De Caussade, Abandonment to Divine Providence (New York: Doubleday Image Book, 1975), p. 105. ~2Man Becoming. p. 50. ~The Simone Weil Reader, p. 333. ~'~Paul Tillich. The Shaking of the Foundations (New York: Charles Scribner's Sons, 1948), p. II0. ~SMt. 16:13-23. 166 / Review for Religious, March-April, 1982 The movie, Ordinary People, presented a scene in which an emotionally dis-turbed young man reached out to a psychiatrist for help: Initially the relationship did not go well. Later, with time and patience, the deep loving concern and listening skills of the doctor won out. The boy revealed his story and partial healing took place. More than simple listening'happened here: a deep discernment of the movements of the heart surfaced, were owned and dealt with. More than superficial concern was demonstrated here: a profound, radical trust resulted in giving life and well-being. In such instances heart speaks to heart (cot ad cot) and even though religious language is not used nor God mentioned explicitly, a person of faith can recognize his presence in such an encounter and appreciate the exercise of the gift of discernment. 4. Discernment relies on two mirrors: Jesus and revelation. The disciple living today.does possess one ultimate criterion for correct discernment: i.e., Jesus himself.~6 With the help of the Holy Spirit, it is the task of the entire People of God, especially pastors and theologians, to hear, distinguish and interpret the many voices of our age, and to judge them in the light of the divine Word. In this way, revealed truth can always be more deeply penetrated, better understood, and set forth to greater advantage,t7 Jesus is our m~.ster to whom we do not pay enough attention. He speaks to every heart and utters the word of life, the essential word for each one of us, but we do not hear it. We would like to know what he has said to other people, yet we do not listen to what he says to us.~ The miracle of the loaves as presented in John's Gospel~9 involves an example of discernment. Many of the disciples who had followed Jesus up to this point now walked away, finding incredible the claim that Jesus himself was the bread of life. The Lord turned to the Twelve and asked if they too would go away. Simon Peter's. response: "Lord, who shall we go to? You have the message of eternal life.'~0 The specific choice that was made was based on a person and his word. No abstract philosophy here; no esoteric theology; no subtle psychology. Discernment and decision flowed from a relationship of trust and faith. Implicit in such a discernment process is fidelity: decisions are made in terms of personal commit-ment. Such fidelity secures personal identity because in such an exercise of free-dom we protect both the reality of the Creator and the creature. No lies are possible with authentic discernment. The keystone of an arch is in a precarious position. Its presence makes the arch integral, but it is dependent on the two columns which it unites. If either column is missing there simply is no arch and the stone meant to be a key remains just an ~6Jon Sobrino, Christology at the Crossroads. trans. John Drury (Maryknoll, N.Y.: Orbis Books, 1978), p. 129. ~TThe Documents of Vatican IL Gaudium et Spes New York: Herder and Herder, 1966), p. 246. taAbandonment to Divine Providence. p. 53. ~'~Jn 6:1-71. Principles of Discernment ] 167 ordinary stone. Discernment rests on the personal column of Jesus Christ: his values and affections are the very substance we use in sorting out the many options of life. Discernment also rests on Sacred Scripture which provides a vision of salvation history and the backdrop for measuring what is spiritual and what is not. Blessed are the poor, the peacemakers, the ones who hunger and thirst for justice; ungodly are the self-indulgent, the self-serving, the lukewarm. Revelation clarifies those actions which are life-giving and those which are death-dealing. The person of Jesus leaves unambiguous the path we are to follow. Such lights as Jesus and Scripture are rich and necessary graces for our journey. The Confessions of Augustine of Hippo reveal a man for whom the word of God and the person of Jesus were vital sources of power. It was in St. Paul's letter to the Romans that God's word overwhelmed the struggling Augustine; it was in personal relationship with Christ that he perceived reality from a faith perspective. Augustine's hunger for the truth, nourished for years by the classic philosophers, now found sustenance from Scripture. Augustine's deep affectivity, once franti-cally seeking fulfillment in an unbridled sensuous life, found its home in the Lord. With these two resources it is no wonder that the bishop of Hippo is noted for his keen, incisive decisions. Both as a judge of human affairs and as an exegete of Scripture, he brought much life to many because his process of discernment was rooted in the Lord and in biblical faith. 5. Discernment assumes that God is continually working in the depth of every individual and community. He (God) revealed himself several times reigning, as is said before, but principally in man's soul; he has taken there his resting place and his honorable city. Out of this honorable throne he will never rise or depart without end. Marvelous and splendid is the place where the Lord dwells; and therefore he wants us promptly to attend to the touching of his.grace, rejoicing more in his unbroken love than sorrowing over our frequent failings.2~ But whatever we do, we do it because we are diawn to this particular acti6n without knowing why. All we can say can be reduced to this: ~'1 feel drawn to write, to read, to question and examine. I obey this feeling, and God, who is responsible for it, thus builds up within me a kind of spiritual store which, in the future, will develop into a Sore of usefulness for myself and for others." This is what makes it essential for us to be simple-hearted, gentle, compliant and sensitive to the slightest breath of these almost imperceptible promptings.22 Ah, but it is hard to find this track of the divine in the midst of this life we lead, in this besotted humdrum age of spiritual blindness, with its architecture, its business, its politics, its men!2J The realization that God is active in all that happens at every moment is the deepest knowl-edge we can have in this life of the things of God?4 ~°Jn 6:68. 2~Julian of Norwich: Showings. trans. Edmond Colledge, O.S.A., and James Walsh, S.J., Classics of Western Spirituality (New York: Paulist Press, 1978). p. 337. 2~Abandonment to Divine Providence, p. 81. ~Steppenwolf, p. 35. 24Abandonment to Divine Providence, p. 117. 1611 / Review for Religious, March-Apri!, 1982 Creation is God's presence to us in beauty; the cross is God's presence to us in our brokenness and twistedness.2~ God's creative and redemptive power is at work wherever there is life. Whether or not a given individual responds to that presence is dependent upon the working of grace and freedom. The point is that God is always working. John's Gospel drives this fact home.26 Accepting this in faith, we. are challenged to become increasingly conscious of divine stirrings deep within our individual lives as well as our communities. Focal awareness, a high intensity consciousness, may not be that frequent, but subsidiary awareness, a sense of a background presence, can become a way of life.27 As our faith deepens we become ever more sensitive to the working of God's Spirit in our minds and hearts. The life story of the grape can provide an image of the discernment captured by the vines and their energy transformed into grapes. Upon. beir~g harvested and crushed, the grape enters into a fermentation process. Through the hidden work-ings of bacteria surrounded by proper temperatures, darkness and sugars, the grapes are converted into wine. So, too, in our spiritual journey, the need for ongoing conversion is a constant call and is made possible through the perennial movements of God in our innermost being. The sourness of the unredeemed areas of our inner life are turned into the succulent sweetness of a life of union. In her sensitive allegory Hinds' Feet on High Places, Hannah Hurnard has us journey with the main character Much-Afraid through a fermentation process that eventually results in "much-trust." At first our heroine is enslaved by fear, oppressed by human respect, devoid of joy. Gradually she begins to sense the stirrings of grace within her soul. God's promptings lead Much-Afraid into free, dom and then on to acts of courage. Her story is symbolic of all those enslaved by fear. Her liberation in grace is greatly aided by an exercise that could well become the model for many: To this place she was in the habit of going very early every morning to meet Him and learn His wishes and commands for the day, and again in the evening to give her report on the day's work.28 Such conversation and accountability enrich the discerning heart. 2~John Shea, Stories of God: An Unauthorized Biography (Chicago, II1.: Thomas More Association, 1978), p. 152. ~Jn 6. 271n an essay entitled "The study of Man," Michael Polanyi writes: "We may say that when we com-prehend a particular set of items as parts of a whole, the focus of our attention is shifted from the hitherto uncomprehended particulars to the understanding of their joint meaning. This shift of attention does not make us lose sight of the particulars, since one can see a whole only by seeing its parts, but it changes altogether the manner in which we are aware of the particulars. We become aware of them now in terms of the whole on which we have fixed our attention. I shall call this a subsidiary awareness of the particulars, by contrast to a focal awareness which would fix attention on the particulars in themselves, and not as parts of a whole. (Chicago: The University of Chicago Press, 1959), pp. 29-30. 28Hannah Hurnard, Hinds' Feet on High Places (Old Tappan, New Jersey: Fleming H. Revell Com-pany, 1973), p. 13. Principles of Discernment / 169 6. Discernment respects the nature of time and is willing to wait freely for a decision that has need of clarification, detachment and magnanimity. Ligfitning and thunder require time, the light of the stars requires time, deeds require time even after they are done, before they can be seen and heard,z9 Simply by making us wait he increases our desire, which in turn enlarges the capacity of our soul,/naking it able to receive what is to be given usP0 The poet contrasts us in our waiting and in our going ahead. For those who take initiative into their own hands, either in the atheism of pride or in the atheism of despair, the words are weary, faint, and exhausted. The inverse comes with waiting: renewed strength, mounting up, running, walking. But that is in waiting. It is in receiving not grasping, in inheriting and not possessing, in praising and not seizing. It is in knowing that initiative has passed from our hands and we are safer for it.3~ Many of the Lord's parables deal with the notions of time and waiting. One of these tells of the necessity of being ready for the master's return from the wedding feast.32 Happy for those who are awake and prepared for the unexpected. Fear, weariness and even impatience are moods that threaten our call to decide to respond to God's call. Milton's "they also serve who. only stand and wait" expresses a situation that only the most courageous can accept. Timing in decision-making is most subtle; in'deed, God's time (kairos) is often not our time (chronos). A basic guideline in the spiritual life is that we "act on our clarities." When things are too muddy we wait, however painful that may be. Without expecting a certi-tude or clarity that is unrealistic, we gradually 'become comfortable with that faith fact that seeking and waiting can be as meritorious and grace-filled as finding. The important thing is that God's will be done.33 Telephone companies provide a service by which a person can find out the correct time by dialing a certain number. Wo~uld that our inner seasons were as clear as our chronological time frame! It is hard to discern in winter when dor-mancy and coldness immobilize our hearts. People are counseled never to make decisions of major import when depressed; it is simply the wrong time. No~" should decisions be made when romanticism sweeps through the heart blinding the indi-vidual to the shadow side of life. We discern on level ground, not on the peaks nor in the valleys. The correct time is known more through intuition than rational deduction--we sense discernment more than figure it out. The phone number locates us and orientates us according to the sun; discernment provides bearings in reference to a much brighter Light. Shakespeare's King Lear provides an excellent example of timing and dis-cernment. The king was aging and decided to distribute his property and wealth among his daughters, each being given a share in proportion to her profession of mPeter Berger, A Rumor of Angels (New York: Doubleday & Company, Inc., 1969), p. I I. 3°Thomas H. Green. S.J., When the Well Runs Dry (Notre Dame, IN: Ave Maria Press, 1979), p. 113. 3*Walter Brueggemann, The Prophetic Imagination (Philadelphia, PA: Fortress Press, 1978), pp. 78-79. J~Lk 12:35-40. 17t) / Review for Religious, March-April, 1982 love for her father. Not only was Lear unwise in his standard of division, he was misguided in his time. The consequence was eventual insanity and death. Dis-cernment demands a standard, one based on knowledge of reality and deep faith. Discernment demands awareness of the Lord's timing. Until that surfaces we wait, trusting that the Lord will show us his plan. Detachment allows us to accept whatever is asked; magnanimity provides room to welcome whatever is given. Discernment needs much grace and graciousness. 7. Discernment is a gift which comes to those who are properly attuned through obedience and surrender. In everything else, this soul will preserve a perfect liberty, always ready to obey the stirrings of grace the moment it becomes aware of them, and to surrender itself to the care of providence.34 When a soul has reached the third stage, the love of friendship and filial love, her love is no longer mercenary. Rather she does as very close friends do when one receives a gift from the other. The receiver does not just look at the gift, but at the heart and the love of the giver, and accepts and treasures the gift only because of the friend's affectionate IoveP~ The hearing of God's Word requires complete self-surrender.36 The Annunciation narrative in Luke's GospeP7 presents Mary in a perplexing situation. Her future with Joseph had been determined; plans were made; impor-tant decisions were set in motion. Suddenly God breaks into the "best-laid schemes o' mice an' men." What is to be done? To whom does one listen? What price the surrender of one's will to the call of God? This biblical account gives us a classic example of discernment. The divine will summons and history hangs in balance. Though struggling with fear and the unknown, Mary discerns the voice of the Lord and in prompt obedience and generous surrender commits her life to the providence of her God. That gift of discernment was rooted in her identity as the handmaid of the Lord. Mary knew who she was and it was from that giftedness of her graced filled life that such an extravagant and total response poured forth from her heart. A hearing aid is a grea't blessing for those individuals for whom deafness is an encroaching reality. This technical device helps restore the precious gift 6f hearing. One can once again listen to a variety of sounds and calls and through surrender render personal obedience. Physical listening has its counterpart in the spiritual realm, as does deafness. Often we do not hear. Sometimes this is a matter of choice, sometimes a matter of circumstance. Regardless, we fail to discern the words and movements of the Lord because the gift of discernment has not been activated. Hearing aids can be adjusted, even turned off. When God asks what is a~Julian of Norwich: Showings. pp. 195-196. ~Abandonment to Divine Providence, p. 88. J~Catherine of Siena, The Dialogues, trans, and introd. Suzanne Noffke, O.P., Classics of Western Spirituality (New York: Paulist Press, 1980), p. 134. ~6Meister Eckhart, t~ans. Raymond B. Blakney INew York: Harper Torchbooks, 1941), p. 33. ~TLk 1:26-38. Principles of Discernment / 171 demanding or unpleasant we can unconsciously or blatantly turn from his sum-mons and fail to respond. Here we see that the discernment process has'high mutuality: the call and gift from God, thefree response of obedience and surrender from the human person. God respects our freedom too much to force a response. Gradually it becomes evident that discernment isnot just one gift among many: it is a crucial gift determining~destinies. Story of a Soul, the autobiography of St. Therese of Lisieux, is a candid revelation of a deep love relationship. Surrender and obedience were qualities that gave constant direction to the saint's life; these dispositions opened her to the gift of discernment. Therese realized that Christian living demanded not only recogni-tion of what is to be done but also the actual doing: As little birds learn to sing by listening to their parents, so children learn the science of the virtues, the sublime song of Divine Love from souls responsible for forming them.3~ Authentic discernment moves from listening to virtue. God uses many interme-diaries (parents, teachers, friends, "enemies") to both proclaim his message and model a response. In this environment the gift of~ discernment takes root. Therese's being was receptive to the stirrings of grace. The song of divine love was. heard, the r~esponding melody was also one of deep love. 8. Discernment happily blends faith and pragmatism: it searches out God's will in radical trust and does it. The People of God believes that it is led by the Spirit of the Lord. who fills the earth. Motivated by this faith, it labors to decipher authentic signs of God's presence and purpose in the happenings, needs, and desires in which this People has a part along with other men of our age. For faith throws a new light on everything, manifests God's design for man's total vocation, and thus directs the mind to solutions which are fully human)9 The will certainly seems to me to be united ir~ some way with the will of God; but it is by the effects of this prayer and the actions which follow it that the genuineness of the experience must be tested and there is no better crucible for doing so than this.'~ Every activity is related to good and evil twice over: by its performance and by its principle.4~ While teaching one day,~2 Jesus was interrupted when some men, carrying their paralyzed friend and lowering him through the roof, ingeniously got' ev-eryone's attention. The story is familiar; two things ~hould be noted for ohr pur-pose. These men had a deep faith in Jesus. They truly believed that this teacher had power and concern. Second!y,~their faith was active. They expended much energy JsStor), of a Soul." the Autobiography of St. Therese of Lisieux. trans. John Clarke, O.C.D. (Washing-ton, D.C.: ICS Publications, 1975), p. 113. 3gThe Documents of Vatican II, p. 209. 4°The Complete Works of St. Theresa of Jesus. ed. and trans. E. Allison Peers (London: Sheed & Ward, 1944), 2:238. 4~ The Simone Well Reader, p. 292. 42Lk 5:17-26. 172 / Review for Religious, March-April, 1982 and subtle creativity.in allowing t.heir faith,filled hearts to be nourished by divine healing. Both their trust and activity were rewarded in the cure of their friend. Discernment is both relational and functional; it is contemplative and active; it is faith-filled and pragmatic. The contemporary concern for integration is similar to the ever present call to discernment. A person of true discernment is integral. No false dichotomy here: action must be consequent to principle. Grounded in deep faith discernment pushes from below; drawn into active response discernment calls us forth to be agents of change. ¯ H20 is the chemical formula describing our precious gift of water. The blend-ing of these two elements produces a substance necessary for life. Hydrogen without oxygen fails to give us our refreshing liquid and vice versa. So in the spiritual domain: faith without action is dead; action without faith loses its ulti-mate significance. The water of the spiritual life is the grace of discernment; its basic elements are faith and deed. Depending upon the developmental phases of the community or individual, the w~ight will shift more towards faith, more towards action according to the level of maturity and the needs of the people. Here we realize that. spiritual laws are much more subtle than those of nature. In his journal entitled Markings, Dag Hammarskjold records the diverse movements of his inner life. We come to realize that this inter:national figure, busy with multiple responsibilities of the United Nations, had a very well developed and nurtured spiritual life. He speaks often of faith; he notes the importance of action. One passage will suffice: We act in faith--and miracles occur. In consequence, we are tempted to make the miracles the ground for our faith. The cost of such weakness is that we lose the confidence of faith, Faith is. faith creates, faith carries. It is not derived from, nor created, nor carried by anything except it~ own reality.4J The mixture is right; the roots of the tree blossom forth through the branches carrying and bringing much life. Discernment makes this possible. 9. Discernment looks to consequences for its authenticity: decisions are of God if ultimately leading to life and love. I am quite sure that no one will be deceived in this way for long if he has a gift for the discernment of spirits and if the Lord has given him true humility: such a person will judge the~e spirits by their fruits and their resolutions and their love.'~ To estimate the worth of a spiritual decision, we thus have three criteria at our disposal: the authenticity of our union with God, the unity of the different elements of our being, the cohesion which our action assumes in relation to ourselves, .to others and to the world,aS 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 need and respond with a generosity unspoiled by 4~Dag Hammarskjold, Markings (N~w York: Alfred A. Knopf, Inc. 1966), p. 145. ~The Complete Works of St. Theresa of Jesus, 1:378. 4SFrancois Roustang, S.J., Growth in the Spirit. trans. Kathleen Pond (New York: Sheed & Ward. 1966), p. 122. Principles of Discernment / 173 selfish intent. Anything you attempt to do without this love will certainly be imperfect, for it is sure to be marred by ulterior motives.46 Authentic Christian living results in action and explicit concern. Jesus draws our attention to the fig tree that is rich in foliage but devoid of fruit.47 For a hungry person the fruitless fig tree is worthless, we discern its worth in this case by whether or not it achieves its essential destiny. In our spiritual journey discernment is tested by the effects of our action and the concomitant affectivity. Does our activity give life, i.e., does it foster an increase of love, joy and peace? Or do our actions lead to death, i.e., apathy, sadness and anxiety? Discernment registers at the deepest level of our humanity--in our guts! We come to sequester that which nurtures from that which enervates. As in economic affairs so in spiritual matter we come to the bottom line: the financial world looks to profit/loss and the spiritual world looks to life/death. The stethoscope allows medical personnel to become attuned to the inner physiological movements of the patient. The trained ear can evaluate the proper functionings or pathological stirrings of vital organs. What the naked eye has no way of knowing, the ear with the aid of the stethoscope can easily ascertain, Discernment is a process of listening to the stirrings of the many different spirits constantly at work within the complexity of our lives. A good spiritual director intuitively senses how our life-style and motivational field is impacting on the inner terrain. If congruence is sensed, then God's word is tak~ing root and bearing proper fruit. If there is dissonance, then dialogue is in order to understand where it is coming from. This is no easy task. The movements of the spirit are mixed and often ambiguous. At times God's word will cause dissonance while the work of the evil spirit causes apparent harmony. These uncharted waters make us hesitate and call out for help from a good spiritual navigator! Sophie's Choice, a novel by Willim Styron, narrates the many decisions thata young woman had to make in very dire circumstances. The choice of letting either her son or daughter be sent to the gas chambers is symbolic of the horrendous decisions that confront the human spirit~ Throughout ttiis novel we witness people making choices and dealing with the powerful effects that shape their destinies. These effects basically fall on one or other side of the line: life or death. Sad to say, most of the decisions were not life-affirming~ Any good novel is essentially a study of discernment from an experiential point of view. Situations arise, choices are made, life or death follows. No one is exempt from dealing with the script of his or her own life. The process is universal. Grace is necessary if we are to discern wisely and act with courage. 10. Discernment leads to truth and, through truth, into freedom. The very word "truth" filled my heart with enthusiasm. The beauty of the word shone in my 46The Cloud of Unknowing and the Book of Privy Counseling. ed. William Johnston (New York: Doubleday Image Book, 1973). p. 64. "1"/4 / Review for Religious, March-April, 1982 eyes like a spiritual sun dispelling all shadows--those of ignorance, of error, of deceit, even those of iniquity, which is an error of measure and a lie. "Knowing the truth"--a pleonasm. With truth there is already knowing, as there is reality and being. To think the word "truth" is to assume a spiritual faculty, in which alone truth can be found. It is to assume the capacity of such a spiritual faculty to conform itself to being, to reality, in order within itself to produce the truth. It is also to raise the question of knowing whether such a faculty exists,as And ira will of iron represents one aspect of the liberated soul, flexibility and detachment of spirit represent a complementary aspect. To obey the inspirations of grace moment by moment, t9 adjust oneself readily to the promptings of a living Master, is a task which demands the glorious liberty that is the high prerogative of the sons of God.49 But at this moment I came upon myself. Previously I had existed, too, but everything had merely happened to me. Now I happened to myself~ Now I knew: I am myself now, now I exist. Previ~ausly I had been willed to do this and that; now I willed.~° God's w~)rd calls us to truth and freedom. Mary Magdalene wandered in the garden in deep dejection because her master and friend was dead.5~ Death appeared to have had the final say and such news caused enslavement to fear and depression. Then the experience of the Lord! The truth is exposed: sin and death are overcome by the cross and resurrection. God's fidelity and power are everlast-ing. The bond of sin is broken; the sting of death destroyed. With this truth came freedom, a freedom overflowing into joy. Mary sees and is able to act. This narrative helps us to see that the gift of discernment brings vision and responsibil-ity. In recognizing the risen Lord we contact reality; in being graced, we become gracious. Through the word of God we deepen our sense of identity and mission. This process allows us to find meaning which allows for motivation, enabling us to risk the use of time and energy in new and creative ways.'For Mary, Jesus was the truth that leads to freedom; for Mary, his person allowed proper discernment. Scientists use two instruments in their work of discovery and invention that are, by nature, tools of discernment, the microscope and telescope. With awe and wonder, we use the microscope to probe cellular structures revealing the deep patterns of life; with anticipation and excitement; we find the telescope pulling us into galaxies undreamt of by our ancestors. Gifted with such tools we come to know invisible worlds and incredible spaces. The spiritual realm is no less astound-ing. With the tools of subtle interior silence and perceptive wisdom we scan the vast plan of God's creative love. Such dispositions are crucial in coming to know truth and to exercise our freedom. Discernment falters amidst noises; it is blinded and cannot know what is pleasing to God. Discernment is seeing, a seeing that leads to freely doing the truth in love. Lavrans Bjorgulfson, speaking to his wife, says: "I know not. You are so strange--and all you have said tonight. 1 was afraid, Ragnfrid. Like enough 1 47Mk I 1:12-14. ~8Raissa Maritain, We Have Been Friends Together (New York: Green and Co., 1942), p. 80. agE. Herman. Creative Prayer (Cincinnati. Ohio: Forward Movement Publications, n.d.), p. 79. 50C. G. Jung, Memories. Dreams. Reflections. ed. by Aniela Jaffe and trans. Richard and Clara Winston (New York: Vintage Books, 1965). pp. 32-33. ~Jn 20:11-18. Principles of Discernment / 175 understand not the hearts of women."~2 In Sigrid Undset's Kristin Lavransdatter, we witness the tragedy of ignorance and the paralyzing power of fear that follows. Lavrans, a good man, does not understand the heart of his wife, Ragnfrid, nor that of his daughter, Kristin. Their loves were mysteries to him and, lacking proper discernment of the movements of their hearts, the tortuous pain of misunderstand-ing was bound to follow. The truth of the heart is a special knowledge all its own. Only when the heart is "informed" and well-known do the waters of freedom flow. Principles clash with the particulars of life. Helpful as they might be, life is lived in experience, not reflection. Yet we need to step back ever so ~ften for perspective and meaning. Hopefully this essay has fulfilled that task. My only hope is that these pages have realized the mandate oncegivEn by Emily Dickinson: Tell all the Truth but tell it slant-- Success in Circuit lies Too bright for our infirm Delight The Truth's superb surprise As Lightning to the Children eased With explanation kind The Truth must dazzle gradually Or every man be blind-- ~2Sigrid Undset, Kristin La,;ransdatter, I The Bridal Wreath, trans. Charles Archer and J. C. Scott (New York: Bantam Books; 1976); p. 232. Pope John Paul II to Jesuit Superiors, February 27, 1982i In fact, a special bond binds your Society to the Roman Pontiff, the Vicar of Christ oft earth . St. Ignatius and his companions., attached capital importance to this bond of love and service to the Roman Pontiff, so much so that they wished this "special vow" to be a characteristic: element of the Society . It is evident that here we are touching upon the essence of the lgnatian charism and upon that which lies at the very heart of your order. And it is to this that you must always always remain faithful. Prayer and Regression John O'Regan, O.M.I. Father O'Regan's "Unavailability as Poverty" appeared in the issue of July, 1981. His address is: 37 Woniora Road; P.O. Box 70; Hurstville, Australia 2220. i~|he~' wish to return to childhood is, in most instances, a regressive wish--a desire to abrogate adult responsibilities, and to return to a.state of dependence. But this wish may also have another aspect. To seek after the spontaneity and freedom of the secure child is a different matter and may, perhaps, be what is meant by the saying of Christ: 'Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.' This is no regression to childishness, but rather, an advance to such security and freedom with our fellowmen that we can be whatever we are and allow them to be the same."~ Scripture scholars may disagree with psychiatrist Storr's understanding of Matthew 18, but the general drift of his meaning is clear and points to an under-standing of scriptural childness that may assist us in our understanding of prayer~ Of course it is quite possible to have regressive prayer and it shows up in many subtle ways. The prayer of the "good Lord" who is a distant, benign, undemanding and wholly pardoning God is surely a childish way of boxing God into a conve-nient category. The prayer that makes one feel good and somehow seals out the rough and tumble of life is also a childish thing, for it is based on the pleasure principle and we asgume it is good because it makes us feel good, An altogether inistaken notion of spiritual consolation can easily have us thinking that good prayer is always less than painful. There are many variants of regressive prayer that one may use: here we have a general look at the possibility of regression and the proper form of childness that makes prayer authentic. ~The Integrity of Personality. A. Storr (Pelican: Middlesex, 1970), pp, 60-61. Prayer and Regression / 177 Time and Timing Many state that prayer cannot be programmed--that it arises spontaneously and when we feel we need it, we need it. Much can be said in praise of this as long as it is properly understood. Prayer as a habitual state of dependence on God and prayer as the more privileged moments of closeness to God--irrelevant prayer as Father Green calls it2--must be distinguished. The religious whose life is fully given over to God will surely see the need for stated times for formal prayer. Such prayer is often called lower case prayer, while the lifelong attitude of being given over to God gets a capitalized P for Prayer. The reverse may equally be the case, but for the purpose of this article we will stay with this distinction. Thus the religious whose prayer is clear will be bound to find times for prayer and these times will surely manage to have their own rhythm. And we, being creatures ofhabit, will find that such rhythms will be predictable. So that some form of programming will assert itself. Some of us are morning people and like to start the day with a stretch of prolonged prayer. Others are night people and feel more at home with God at that time. Each one to one's own preference here. The point at issue is that the natural rhythm of life itself will surely dictate a style and timing of prayer that will not be left to chance, still less to mood. Thus to pray when one "feels like it" may lead us into strife if that is the only criterion for prayer. Ruysbroeck, the Flemish mystic, has the idea of the indrawing and outpouring of God's grace in us: the same imagery may be applied to prayer. We indraw in prayer and we outpour in prayer. This means the withdrawal-involvement rhythm, while not needing the regularity of a metronome, will have its own inner impera-tive and clock for each of us. The harmony between contemplation and apostolic love (Perfectae caritatis n. 5) is still a task for all of us and we must always work at it. It seems to at least imply that this task (and gift) cannot be left to whim or mood: such a standard would indeed be childish. This of course is not to say that some people may find a long weekend of prayer somehow manages to suit them: all of this is assuredly matter for honest discernment. The well. may run dry rather easily and the land may become parched. For those o~" us whose moods have a sudden~and broad swing, the well and land may easily run dry or parched almost unknown to us. The length of time and the actual time for prayer are important factors when we take our religious commitment seriously. Time Spent At times there may be a veritable fissure in our lives: what we declare we are and what we in fact are, are often light years apart. We may have a fundamental falseness running right through our lives and manage to survive some way or another. Thus we may spend long hours at prayer and not have its influence felt in 2Opening to God. T.H. Green (Ave. Maria Press, IN, 1977). 1711 / Review for Religious, March-ApriL 1982 our lives or at best allow its impact to be unhealthily muffled. Father Maurice Lefebre, killed in Boliva in the service of the poor, said that "because we live a lie, the truths we bring make no headway." This division between prayer and life--between prayer and Prayer--is surely a result of seeing prayer as a regressive retreat from the harsh and dreadful things that living for love of God and others really means. It is a womblike withdrawal that marks the overdone need for security from the cross that life is bound to hew for each of us who claims to be a follower of Christ. We all know of the piously impatient religious who brooks no interruption of his prayer, no matter what the demands may be from those he is serving. Fair enough: we should try to set up a little poustinia for our prayer-time but to see every interruption on this chosen retreat as an encroachment on our time "with God" is not an adult response, but a petulant reaction. Such a prayer has all the marks of childishness. One is here reminded of Jose Ortega y Gasser3 when he ponders on Commander Peary's day's polar trek with his team of dogs. After a hard day's mushing towards the north, he found at evening that he was much further south than when he started off in the morning! He has been working all day northwards on an immense iceberg being taken to the south by a strong ocean current. Hard times and long hours at prayer that are effectively isolated from life may give the impression of much progress. But the context of this kind of prayer must be taken into account lest we have a disconnected life of prayer, removed from the prayer of life. Like Peary's hard day's toil on the iceberg, much movement did not mean any progress at all -- even the reverse! The child is very much his or her own person with a great deal of emphasis on how he sees life. His childish optics give reality meaning that is not always geared to the givenness of reality itself. His childish templet thrown over reality effectively screens out some of its harsher aspects and amplifies its more congenial qualities so that much of his little life is essentially idiosyncratic. Much of his reality lacks consensual validation---effective checking out by way of feedback is too much bother for him. So that a prayer life that is removed too comfortably from the painful course of life is a childish kind of demiolife. As Augustine put it:: we may make many strides, but all outside the course. Dabar This prayer/life dichotomy is always with us. Only in Jesus were word and deed perfectly and positively corelated and all we do is strive to lessen the abyss that exists for us between what we profess we are and we in fact live. Herbert, the English poet, caught the idea beautifully when he wrote Doctrine and life--colors and light in one, When they combine and mingle, bring A strong regard and awe: JMeditations on Quixote, .I. OrtEga y Gasser (Norton: New York. 1961). p. 104. Prayer and Regression But speech alone doth vanish like a flaring thing, And in the ears, not conscience ring. Doctrine--what we believe and say we are, and life--how we actually incarnate this--must be together, like colors and light. Speech alone, outward show and mere protestation, means little and touches no one's conscience. So that while we try to bridge the gap between doctrine and life, we must be ever aware that it is all too easy to allow the gap to widen. Being Christlike, adopting the mind and heart of Christ will always be an imperative for us, and we must ever be ready to "live the truth in love" (Ep 4:15). This living, or "truthing"--- making word and deed more closely aligned in our lives, is an adult task. It is not for children--they must come a long way to be able to shoulder this project. In us adults, this cleavage between word and deed keeps us humbly on our toes and saves us from arrogance. It is only when we become unaware of this split-level living that we have cause for alarm. Filial Posture Prayer's paradigm has been given us once and for all by Jesus when in response to a disciple's request, "Lord, teach us to pray, as John taught his disciples," he said to them, "When you pray, say: Father." (Lk 11:i-4). It need hardly be said that the assumption is that the disciple was inspired when he saw Jesus praying "in a certain place." This anonymous disciple, seeing Jesus praying nowhere in particular, may be seen archetypically: we are that disciple and the nameless place may just as easily be seen in the same light, for we have to pray always and everywhere (see Ep 5:20; 6:18-19). Jesus is a model of prayer for us not just because he prayed regularly or had an unwavering prayer schedule. In Luke's gospel, he prays in practically every third chapter~ but in Mark's gospel, as scholars tell us, his early morning rising for prayer (i:35) is a typical day in the life of Jesus. But such visible expressions of prayer are but the observable expression of the inner disposition of a Man whose whole being is given over to God. He was not just driven to his knees as in the Mount of Olives (Lk 24:41-44) when the pressure was on: he prayed always and prayed formally on regular occasions. It was the inner oblation of his whole being that gave rise to these intense moments of close union with the Father. He was always addressing the Father and he here tells us that we must have the same filial posture when we come to pray. When we come before God for the more privileged moments of closeness to him (despite the apparent absence we may experience in these moments of apparent closeness) we must come with the filial gesture of "Abba," Father. This cordial posture must be the basis and ground of our prayer, giving it its tone, direction and content. In this word of daring intimacy, "Abba," we come to God with all the confidence of a child and the undeviating trust shown by God's Son. "Abba" Some writers have almost drooled over this term of piety and have given it a "11~1~ / Review for Religious, March-April, 1982 sentimental flavoring that does no justice to the deep connotation it is meant to have. Terms like "Pappa," "Dad" and the like have been suggested. But the term refuses to bear this lightweight meaning. Apart from familiar uses of the word children use to address their fathers, and beneath it all, there is the deep sense of dependence and trust that gives rise to the closeness of the bond binding child and father. A father may engage in rough and tumble fun with his children, and the little ones delight in it. In the process they may get bumps and even scratches and there is not even a whimper. If these "wounds" were sustained in play with siblings, there would often be a far different reaction--tears and tantrums and the need for succor. But the child's utter trust in the goodness of the father is ,the rubric under which little aches and pains don't matter much, for the little one's unbounded trust makes all safe and sound in the affectionate ambience of a father's loving care. It is interesting to note that the child has been seen in different ways over the centuries. Time was when he was viewed as a miniature adult, and not a growing person in his own right. He was an adult-in-the-making, so what was good for the adult was good for the child. This gave rise to the assumption that the child saw, felt and judged as did the adult, so that education was getting him to sit still while adults instilled adult lore into his little head. Again the child was (and possibly still is) viewed as born in utter innocence and is tainted by contact with adults. This romantic anthropology seems to have a second inning in transactional analysis with its grossly overrated "child" state. This idyllic state seems at the mercy of interfering and imperious "adult" states. The truth of the child, like the truth of adults, is light and shade. Children are far from being only the cuddlesome angels of nappie commercials, and the endless and undiluted joy they appear to give to adoring mothers is plainly fiction. A child with its bundle of impulses with monumental rages can terrify even a hardy mother, who may easily want to vent her frustration on this demanding little tyrant who is so messily incontinent so much of the time. The incessant demands for neverending attention--the price of survival for the little one, makes life for the dedicated mother quite hectic for most of the time. For dependency is the hallmark of the little child, and his attachment to his mother for all his needs is close to being a symbiotic relationship. Apart from the child's survival, the groundwork for its wholesome sense of worth and goodness about himself is laid in this period of utter dependence: Not only the quantity of time and output of nurturing love but the very quality of this loving attention has so much to do with the kind of person the child will grow up to be. Childhood thus at this stage, is a state of absolute and almost one-way dependency, with little or no effective control or management on the child's part. Surely this image of the child has little to do with the childness that is meant to be our basic praying posture. The wish to return to childhood and to alleged lost innocence is surely a regressive wish and a desire to escape adult responsibilities in an effort to reestab-lish utter dependence. Such a desire, while not always on the level of full aware-ness, is fraught with secret urges to get back to a stage when all was well and no Prayer and Regression / 1111 pressm:es were experienced. In a deep symbolic manner, this is a wish to reenter the womb with its safe and secure amniotic protection. It is a yearning for a prepersonal stage where relationships do not need to be worked at and where needs were superabundantly granted in immediate supplies. It may be likened to a wish to become absolutely recipient to all desires and wants--to be the more or less content receiver of a bountiful providence. The kind of struggle that Paul says must attend our prayer, is anathema to this mentality and the perceptive notion of St. Thomas--that we are non solum provisi sed providentes, is rejected out of hand. St. Thomas was saying that God's fatherly care is so good that he invites us to share in his providential care: we are, he states, not just provided for; we are, in fact, coproviders. Father A certain style of diction in spirituality easily lends itself to this kind of regres-sive attitude. The "Good Lord" address-system to God fosters (wittingly or no) this kind of misplaced benevolence: he looks conveniently the other way from our aberrations and closes a grandfatherly eye when we sin. This is a God Who is not supposed to make demands and offers discipleship on the cheap. It is a God whose Son was not wholly in earnest when he laid down the cost of discipleship in totally inconvenient, uncompromising and uncomfortable terms (see Mk 8:31-38; 9:30-32; 10:32-45) and made stern demands of those who answered his call. Following him meant much more than the immediate disciples were ready to pay for they latched on to the "glory" aspect of the Messiah and refused to face the cross: be delivered, condemned, delivered to the Gentiles, mocked, spat upon, scourged, killed. Self-denial, taking up one's cross and follow-ing him are not exertions one expects of a child. They are adult commands and Christianity is for adults. While all of these directives come from a God who is love and who loves us without measure, he does not love us out of, but into suffering or pain or dilemmas. His attitude is a far cry from the "Good Lord" spirituality who gives all but expects nothing in return. Such an undisturbing deity makes for fascinating study of the adult who would want such a convenient Father. Other such possibly misleading ideas come from a notion of a God who holds us in the palm of his hand and whose massive palm cradles a sleeping babe. Such kitsch theology and art may serve a purpose and does have some merit', but it also fosters a kind of childishness that is not helpful in our faithgrowth. Isaiah 49 does speak of being held in his hand, and such an image has powerful evocations. But the infant in the palm goes a little much in the "childish" direction. Paul's "strain-ing forward" (Ph 3:13) and Ephesians' final admonition with its strongly martial tone (Ep 6:10-20) makes unrelenting effort the mark of the true disciple. "To that end keep alert with all perseverance," having on the breastplate, feet shod with the gospel of peace~ the helmet of salvation, the shield of faith, the sword of the Spirit. (Ep 4:14-18). This is the opposite direction to regression, in fact an honest progres-sion to a more mature humanity (Ep 4:13) that leaves behind the things of a child (1 Co 13:il). 1~1~ / Review for Religious, March-April, 1982 Childhood: Recovery? In what sense then may we see childness as a faithful image or symbol for prayer? Surely the sense of dependency must enter as well as the sense of freedom. Anthony Storr (op. cir.) says that: "To seek after the spontaneity and freedom of the secure child is a different matter (from regression) and may perhaps be what is meant in the saying of Christ: 'Except ye be converted and become as little children ye shall not enter the kingdom of heaven' "(Mt 18:3). Storr sees the freedom and spontaneity of childhood as a decided advance rather than a stepping back. But this is hardly enough. The scriptural idea of freedom is, as are many scriptural themes, set in paradox. "Live as free men," we read in I P 2:16, "yet without using your freedom as a pretext for evil: but live as servants of God." If freedom is a keynote of Christianity, then we would have to understand it aright. In Christ and in Paul, freedom and bondage are reconciled. Jesus is seen as the self-emptying servant, whose utter abasement was the occasion and condition of his abiding freedom in unique exaltation. Kolb notes that Certain aspects of the personality may be arrested in their maturing process, with the result that a full and harmonious development never occurs. By.an anxiety-evading mechanism known as regression, the personality may suffer loss of some development already retained and reverting to a lower level of integration, adaption and expression. The retreat to a lower level of personality development is characterized by immature patterns of thought, emotion or behavior? It is not an uncommon happening that when a child gets a new baby brother or sister, and sees all attention of parents leave him for the new arrival he may begin to baby talk all over again and even wet the bed. He regresses to these earlier developmental stages so as to endeavor to recover the attention he had before the birth of his sibling. This is not necessarily pathological and in fact we all resort to nightly regres-sion when we sleep and dream. We let go of our hold on reality, bypass the world of logic, cause-and-effect, space and time and drift into a world of unrealistic ~antasy. This nightly spell of regression is a refreshing and even essential pause to enable us to face the morrow with a fair amount of poise.5 Most of the so-called mental illnesses include more or less severe regression but regression in itself is not an illness. When it goes beyond the level of efficiency and hinders effective relations with others, it is presumed to be unusual. The point of all this is to ask ourselves the question on prayer: is it possible to see ourselves in some regressed childish state when we say "Abba" to God? Before ~3od we may at times feel utterly useless and worthless. Our utter helplessness may even create the impression that once again we are back to a stage of childhood that 4Modern Clinical Psychology. Laurence C. Kolb (W.B. Saunders Company: Phil. 1977). p. 110. ~Personality Development and Psychopathology: Norman Cameron (Houghton Mifflin Co.: Boston. 1963), passim. Ch. 6. Prayer and Regression can in fact be childishness. God is a loving Father, to be sure, but an omnipotent God as well. Jesus is the Father's love made flesh for us, but he is Jesus just the same and our best efforts to "put him on" fall pitifully short. Faced with this kind of relationship, it is not possible to see a childish posture as somehow appealing. We may somehow cringe into littleness and close to nothingness and this is surely a childish regression. If we are to grow in moral reasoning and faith-living, then regression seems out. It is possible that our religious "life" lags painfully behind our general personality growth and thus makes for a stunted growth all round. Does it not seem better to see our religion as one for adults and only inchoa-tively for children? Is the Father-child paradigm used misleadingly, or is it a fact that we are simply engaged in child-talk when we come to pray? These are serious questions. I wish here to offer an understanding of childness that includes regres-sion but in a wholesome manner. Growing Regression In regression, the bonds with reality are loosened and we are in a world where logic and reason as we know them do not hold sway. Time and space evaporate, so we in fantasy flit from Disneyland to Shangri La and back again in a trice. Logical connections no longer bind and we are in a Walter Mitty world of make-believe. This kind of thinking and fantasying is called "primary process thinking" by Freud. One of his pupils, Ernst Kris6 followed up this idea and noted the intrusion of primary process thinking in art, humor and other creative mental functionings. Kris called this ego-controlled regression, or regression in the service of the ego, Kris noted that such regression has two phases: first, a rather passive phase when "the subjective experience is that of a flow of thought and images driving towards expression" (p. 59). He was careful to state that we must distinguish this from the second phase--creativity, "in which the ego controls the primary process and puts it into its service." This is clearly not the psychotic condition in which the ego is overwhelmed by the primary process. Prayer as Regression Kris says the inspirational and elaborational phases are part of the single process that comprises this adaptive regression. In the first stage the person is rather passive while in the second he takes charge and ideas are deliberately worked out and the secondary process involving logic and reality testing predominates. Applying this theory to the childness attitude in prayer, we may see that the beginning phase is one in which we are purely receivers. Prayer, as we know, is gift and all we do is to receive it. But this "regression" stage is but a preliminary one. It is a necessary but surely not sufficient cause for the posture of prayer. For prayer is never a nirvanic thing and demands effort on our part. Here is where phase two ~Psychoanalytic Explorations in Art. Ernst Kris (International Universities Press, N.Y. 1952). 184 / Review for Religious, March-April, 1982 emerges: having been passive to the grace of prayer we now respond more actively and strivingly. Paul stresses the earnestness and effortful response one must make in prayer when he states in I Th 3:10 that he "offers his prayer to God as earnestly as possible." The intensity of Paul's supplications are underlined to indicate that his is no mere quietistic slumbering in his prayers for those to whom he ministers. (see also 2 Th 5:!3; Rm 15:30-32; Col 4:12). Kecharitomen~ The posture of Mary as outlined in Luke offers a prime example of this two-fold phase in "regressive" prayer. When Mary has been given some clarifica-tion about her mission from the Angel, she said: "Behold I am the handmaid of the Lord" (Lk l:38)--"let it be to me according to your word." She had been given the title Kecharitornenb ("having-been-favored One") indicating that all she was and is now being done to her is grace or gift. Nothing she has done has merited this special visitation and unique grace. The humble virgin bethrothed to a man named Joseph was content to be quietly anonymous and was addressed by the messenger as one to whom all is done. She is purely receptive. She ratifies all this when she states that she is the handmaid (slave) of the Lord, She, the epitome of the Poor of Yahweh, was indeed a child, a helpless one, but God did mighty things to and through her. For all that mighty uplifting she calls herself a "slave." She is ready to receive the word and will of God. Yet that is not all. The way Luke would have us understand the response of Mary removes forever the almost inert caricature of a passive woman--an image the late Paul VI was at pains to dispel in Marialis Cultus~ From the receptive posture of receiving God's word, she is energetically and deliberately poised to do God's bidding. The "let it be to me according to your word" is an anemic rendition of the mind of Luke, It would be better to say that Mary's mind was that her most ardent desire was to seek and do his word. We often forget that the "with haste" of Lk 1:39 used to describe Mary's immediate departure to visit her kinswoman Elizabeth, may also be translated as "with deep pondering." In some way we may see Mary as harmonizing her contemplation and apostolic love (Perfectae Caritatis n. 5). Childness in Prayer This article sought to seek some insights on childhood as a prayer posture that would-,safeguard the maturity of the praying person. Some overenthusiastic preachers in speaking of the "Abba" with which Jewish children address their father, speak of an overdone sentimentalism that does little good for prayer. The notion of childhood evokes many elements in a child that are not in any way appealing. To suggest that we revert to a childhood innocence when we come to pray might seem to .foster an infantilism that inhibits true communion with God and does little to promote our prayer life. The threadbare "where we are shibboleth seems to lose any respectability it ever had as in such a case we have to go back to where we were to pray in this childish manner. The conception of Prayer and Regression / 185 "regression in the service of ego" seems to help here with its two-fold phasing of letting-go and becoming more passive or receptive and then responding in a practical manner by praying earnestly. This kind of "regression" in no way bespeaks immaturity or illness but is the kind of process used by artists in their creative work. Prayer is a work in which we are cocreators with God--we are allowed to share with him in his own inner life and in such a way we are cocreators with him. But this is not an effortless ex nihilo gesture; it is more often than pot hard work. Here is where we work as though it all depended on us. But all the while he is the one who inspired the beginning of the creative effort of prayer and it is due to his prevenient grace that we even dream of praying at all. Today God Spoke to Me Today God spoke to me. He didn't say it was God; I didn't see him; I heard him. It was God. I will never forget what he said-- It was something quietly enormous-- Wait till I tell you. Think of a powerful current on the sea floor. A burst of all-encompassing light shot beyond Jupiter. Music in which I was afloat and wholly dissolved. But that's only what it was like. I want to tell you just what he said. What he said was.was. Oh, the words. I can't remember them, none at all, Except one that swept up all the others in everlasting arms. It said everything. It was Love, Love, Love. Louis Hasley 3128 Wilder Drive South Bend, IN 46615 Currents in Spirituality Trends and Issues in a Secularizing World George Ashenbrenner, S.J. For the third year, Father Aschenbrenner offers a survey of the year in matters spiritual. He continues his apostolate on a national scale, while residing at the University of Scranton; Scranton, PA 18510. This article is the third in a series.1 The first, two years ago, looked at th6 spiritual profile of a decade in a highly summary way, while both last year's article and this present one, less so but still very summarily and selectively, each sketch the landscape of a single year. I owe much to the editor of this journal, for the opportunity of this assignment. The focused effort to observe, to reflect upon and to articulate some of the developing trends and issues in American spirituality has been instructive and rewarding. A word of thanks, too, to some of my readers. 1 have seriously benefited from reactions and suggestions I have received. When you think of it, the year past, even viewed coldly, has been startling. And yet, how fearfully accustomed, and how quickly forgetful, we become. We heard-- and saw--assassination attempts on President Reagan and Pope John Paul 11; the ecstasy, after 444 days of agony, of the freeing of the hostages from Tehran; the ongoing murders in Central America; the endless floods of refugees throughout the world, in Central America, Africa, Thailand; the persistent "small-scale wars," ~See Review for Religious, March, 1980, "Currents in Spirituality: The Past Decade." pp. 196-218; and March, 1981, "Trends of 1980: Some Themes and a Few Specifics," pp. 234-51. 186 Trends and Issues in a Secularizing Worm fully sufficient to keep alive the fear and plausibility of World War 111: the contin-ually escalating number of divorces and abortions across this land of ours; and those few, terrifying nuclear missile mistakes that accompanied the deliberate, quite unmistaken increase of nuclear armaments on the part of the major world powers, and minor powers, too. These events warn both author and reader of an article such as this that life is fragile, and that it may be viewed as very cheap; that evil is very real, and that we may easily get numb to its great, dark mystery; and that faith in God as a search for meaning and as love of the reality of our world is not easy--not easy at all. Obviously this article, following so closely upon two other similar surveys, does a good deal of repeating, presupposing, overlapping because spiritual trends and issues ordinarily do not simply appear and vanish within the narrow purview of a single year. Furthermore, the observing and the commenting remain distinctly the~ perspective and the insight of just one single person's opinion and point of view. And certainly, for this reader of the signs of the times, the four fundamental concerns of last year's article continue to be of paramount importance for all personal and communal spiritual life in the Church today: concern for the possibil-ity of a profound and faithful love, in the face of our culture's penchant for sensational, dramatic, immediate (and short-lived) sensual stimulation; concern for a more refined, a more other-centered, Christian personalism; concern for a shared companionship in faith; and concern for the paschal character and quality of faith, a paschal faith requisite to sustain, for the long haul, realistic, apostolic enthusi-asm.~ Indeed, because the cultural influences at work in these four areas of concern are still very strong, this present article will relate to them in many ways. In coming toward the close of these introductory comments, I would like to relate and distinguish two words of the title: trends and issues. A trend, here, speaks to a pattern of thought or behavior, the evidence for which would be sufficiently widespread to make it more than a local or exceptional occurrence. Whereas, an issue poses alternatives that, ur~less dodged, invite and eventually even demand a choice. And the choice, of course, often incarnates a whole series of values that relate to and reveal the meaning and un.derstanding of the trend. Often, it is through reflection on the trend that issues are discovered. The more valuable work, I feel, is to look as deeply as possible into current trends in American spirituality, with confidence that this exercise will be of assistance to us in facing issues that surface. Many of these issues, it seems to me, do and will continue to need further recognition and clarification before any firm resolution of them is either possible or suitable. Occasionally, however, an issue is so basic, and where one stands on it, where one shouM stand on it, becomes, even early on, so clear and so fundamental to Christian life, that I have not held back from making a clear judgment about the matter in question. And now to some trends and issues at hand. As 1 have traveled about, con- 2See ibid., March, 1981, pp. 235-243. 11111 / Review for Religious, March-April, 1982 suited, read, given workshops, courses, retreats and spiritual direction this past year, a very dominant, overarching preoccupation and theme, as I reflect on my own experience and listen to the experience of others, is secularity, secularization, secularism. Humfin spiritual life exists only in a world where ongoing pressures come at us, from every side, to secularize all our experience: of ourselves, of one another, and of all aspects of our world. Certainly, there is nothing new about this observation. The matter has been with us for a century, and more. And in very current forms, it has been an overt preoccupation of the religious community in this country at least since Vatican 11. But I believe that its strength as a trend in serious spiritual life continues very much to grow. And so, after looking about me, 1 have chosen to reflect here, at considerable length, on this tendency toward secularization. Following that, I will, more briefly, discuss a number of trends and issues which, whether implicitly or explicitly, whether as cause or consequence or corollary, relate to this central trend of secularization. In general, as I treat these other trends and issues, 1 will leave to the reflection of the reader their precise relationship to the general theme of secularization. Secularization It is not uncommon to divide reality into the sacred and the secular. And though this distinction and its significance can be of immense subtlety and compli-cation, with serious traps for the unwary, we can attempt a simple, hopefully usable description here of these two aspects of reality. John Coleman, using Huston Smith, makes the distinction for us: By the "secular" I mean "regions of life that man understands and controls, not necessarily completely but., for all practical purposes." These are regions toward which humans adopt a basically utilitarian attitude of mastery and control, making judgments on the basis of the technical adequacy of means to achieve stipulated goals) "Secular," then, speaks to a world of human domination, understanding and "control without, at least, any necessary reference to God or appeal to, or nourish-ment from, the experience of faith or of religious affections. Coleman then de-scribes the sacred: By the "sacred" I mean the area of mystery--the incomprehensible, indomitable, and seriously and supremely important; for "the sacred exceeds not only our control but our comprehen-sion." Our characteristic attitudes toward the sacred are all celebration, participatory contem-plation, and gratitude rather than mastery.4 "Sacred," then, points to the reverently mysterious, the awesomely (not problemat-ically) uncontrollable and, for articulated Christian belief, to a living, personal, experienced relationship with God in faith and hope and love. ~John A. Coleman, S.J., Theological Studies, December, 1978, "The Situation for Modern Faith," p. 604, citing Huston Smith, "Secularization and the Sacred,~ in Donald Cutler, ed., The Religious Situation 1969, Boston, 1969, p. 583. 4Coleman, Ioc. cit. citing Huston, art. cit., p. 587. Trends and Issues in a Secularizing Worm / 1119 The tendency toward secularization in a world of human believers is inevitable. It may foster religious faith, or it may corrupt it. The human heart, in this world, however lofty and transcendent its desires may be, is, ought to be, always histori-cal, definite, incarnational. However much travel and communication have mobil-ized us, limitations of space and time still shape our identity. These limits can seem very restrictive and confining. To live in America or Poland or lran as the twen-tieth century closes may seem a paltry destiny, when compared with the space address that may well be among the options of our twenty-third century descen-dants. But these temporal and spatial limits do identify us now and, rather than confining us, can call forth those precise creative responses which will bring about the reality of space living in the future. As human realities, faith and religion must be planted and grow within this world. And so, they, too, are susceptible to time/space limitations. Though faith will always call us beyond the world, its healthy development always lies in vigorous interaction with the world and its daily round of activities. Spirituality is never simply faith; but rather, it is faith's interaction with culture. It therefore grows and incarnates itself precisely through a secularizing process and trend. With its central focus on Jesus of Nazareth, and therefore on incarnation, Christian spirituality not only tolerates but embraces, for the sake of its own existence and development, this secularizing interaction with the culture of a specific people and time. And this secularizing process can positively foster faith, because the kingdom of his Father which Jesus preached and lived, for the people of first century Palestine, was meant to be lived in the world. In his parables, Jesus took illustra-tions from the culture of ordinary people, and he challenged everyone to a whole new way of imagining !ife in this universe. Granted that the fullness of his Father's kingdom beckoned beyond all this here and now, still the kingdom became an illusion if it did not take flesh in the daily circumstances of a specific culture. Over these twenty centuries, the continually limited situation of human faith has succes-sively called for multiple creative responses in the spirit-responses that lead to developments of both dogma and Christian life and that transform aspects of cultures, as each response incarnates, just a bit more, that loving reign of his Father which Jesus so desired for all. Though it is not always easy to interpret what is or is not providential, history is of course also dotted with instances of mistaken, or at least very tardy, responses of the Church to certain cultural challenges. Speaking summarily, then, we must be careful not to interpret the inevitable trend toward secularization as, of itself, destructive or weakening of Christian faith and witness. There is a healthy, permanent, indispensable secularity to Jesus' vision of loving and trusting his Father. However, having spoken to the essential character of its positive meaning and purpose, we must frankly notice that this inevitable secularizing tendency, when not carefully purified and focused, can be dangerously corrupting of the life of faith. And we are speaking here of no mere danger, it seems to me, but of an actual 190 / Review for Religious, March-April, 1982 trend of significant strength. The secularizing tendency of life in our world can and does easily, both consciously and unconsciously, settle into secularism, as an overall view of reality. John Coleman helps us again, this time quoting Guy Swanson: Secularism is the "denial that sacred order exists, the conviction that the universe is in no meaningful sense an expression or embodiment of purpose, the belief that it is unreasonable, other than anthropomorphically, to have toward the universe or its 'ground" a relationship mediated by communication or by any other interchange of meanings--to have toward it a relationship in any sense interpersonal."~ In this view, the world has become all, has become the ultimate: it has become God. Here we are entirely beyond any secularity, any inevitable and useful ten-dency toward secularization. As a vision of all reality, secularism has no time for faith, no basis for faith, much less for the intimacy of all true religion's interper-sonal relationship with God. In any explicit debate about secularism, of course, this corrupting danger for faith can be clearly percdived, and so the option to reject it is very available. But even at the theoretical, or notional level, rejection is not so easy, When the inroads are far advanced. However, it is at the operative level, the lived level, the level of heart and eyes and hands, where the danger is especially insidious, and much less detectable--in the midst of our busy, unreflecting life. The human heart, 1 believe, is essentially religious, with desires and Iongings for an interpersonal intimacy that far exceed anything and everything that is of this world. And often, by God's grace, a resentful, depressing frustration results when our hearts' settle for less than all that they are made for. But the sensationally sensual immediacy of much of the affective revolution occt~rring in our world can fixate our hearts and distract them from a reverential love of God.6 As the techno-logical explosion more and more shapes our world, and as we, often rightly, professionally train for work that is more secular, there can be less talk and reference to what should also be religious, even overtly religious. Letters, conversa-tions, sometimes, even, participation in religious ceremonies cease to involve any personal religious expression. 1 do not mean to imply here that religious faith is adequately, or even chiefly, measured by overt God-talk. But to keep the basic faith relationship of our hearts alive and growing, we surely need more than academic precision and culturally sophisticated reserve whenexpressing our faith. Faith, as a deep vision of heart, must be regularly expressed with appropriate personal devotion and affection. Otherwise, the vision and personal relationship of faith will, at minimum, lose any serious motivational force for our lives. It may even become something we are actually ashamed of. And when this happens, when our life of faith and devotion becomes entirely privatized, it can escape into a ~Coleman, art. cir. p. 605, citing Guy E. Swanson, "Modern Secularity," in Cutler, op. cir., pp. 803.-04. 6See Review for Religious, March, 1981, my article referred to above (footnote I), pp. 235-238. Trends and Issues in a Secularizing World childish, uncritical pietism, because so rarely shared with anyone. But there is a third, more ominous possibility, Our faith, from lack of expres-sion, from lack of embodiment, may actually die. This is obviously serious, ,and it is often final, when a person's love relationship with God in Jesus loses all power, all effect in furthering a Father's loving justice in our oppressively unjust world. And there is nothing theoretical in this very inadequate thumbnail sketch. Are there readers who have not watched, in themselves or in a friend, as faith weak-ened, the movement from a growing silence regarding faith to an indifference or even an aggressive criticism, until every expression of faith has become uncomfort-able and unwelcome? Then, faith no longer plays a role either in choosing or in evaluating action. In a rapidly secularizing world, the possibility is very real that faith may harden into a cold, polite, sophisticated, professional stance to life, with very little warmly affective religious expression. But we always need to talk about our beloved with others, to keep the love affair alive and growing and to let it influence others. Appropriate personal expressions of our faith will usually serve the Holy Spirit's inspiration of others. And therefore Christian communities of every kind, whether in religious life, or the family, or the parish, become increasingly more valuable as supports of shared religious vision and experience within a world tending more and more to secularism. How can we avoid the ultimate denial of Christian faith that secularism is? One terribly important means is surely that ongoing faith experience which knows, and seeks to experience God as beyond and greater than all the world. We who can so easily shrink God and conveniently fit him into our small universe have Jesus himself, in his experience of his Father, as our example in this matter. As he came to know Yahweh of the Old Testament in his own growing Abba experience, Jesus related most personally to a God whose life and love neither depended on nor were equal to this world, though (and here is the adventure of it) Jesus himself was that Father's inextricable involvement in love with this world. His commitment to a God so far transcending, though intimately involved within, this world is dramati-cally revealed in Jesus' Calvary experience of finding a resurrection of lif~ and love (his Father) in his very worldly, earthly dying. There was Someone worth dying for. And so, a cruelly absurd death is rendered beautiful to us and encouraging for our own life and death in this world, in what it reveals of a fullness and presence of life and love that is, in a sense, beyond any experience here and now, but yet which is finally available to all of us in Jesus, our Father's kept promise of intimate hope. But how do we experience, before death, the Father of Jesus in his transcend-ence beyond this world?For some, it is available in the dramatic, peak experience of crisis, when choice is both forced and offered between the consolation of a God greater than this world's absurdity and--nothing. In the critical moment when all of this world seems absurd and inimical, loving surrender to a God greater than all of this and whose love conquers all averts ultimate despair and destruction. People led through this experience learn to root their faith more deeply in God than ever before. Born again, they learn to see the world very seriously, and as much more 19~ / Review for Religious, March-April, 1982 valuable and precious than ever before, because it is the stuff of a beloved Father's kingdom. Not all are called to, or allowed, such a crisis. But this fundamental and essential experience of God is not available only through crisis. It is, at base, a contemplative experience, a conversion experience, of God which is available to every believer. Nevertheless, as Paul describes in Rm 6: I-I I, and whether it occurs in a resounding'crisis or in a quiet, secret, outwardly ordinary transformation, it does involve sharing Jesus' death to this world, in order to live for God. There is a choice. And we do make it, whether suddenly or over time~ Either God, or the world~ In being attracted to the choice of God above the world, one then', of course, can find and live with God, and for God, within the world.7 And then. the apostle is in sight: the one who, having chosen God and not the world, is now available to be called by God, sent by God. to serve the world. God's world, the world God loved so much he sent his only Son. Through this experience, then, whether critically peak or not, but genuinely assimilated, we learn neither to take the world too seriously nor to take it lightly, either. A heart stretched by such an experience of God is simply not susceptible to an involvement in this world such that this world seems to be its own and our ultimate meaning and justification. For this is secularism pure and simple: no God, really: but if acknowledged at all. a God locked into this world. Jesus in all his serious concern for this world was never involved as though it were all he had. His identity center was never in this world, but in his Father: in his dear Father, whose love was greater than life itself/This was what kept Jesus energetically free in his life in this world, for this world. And so, too, for any disciple of Jesus. This experience of God beyond this world, which is meant to identify all of us in baptism, also prevents a seriously unchristian making light of this world. An excessive dichotomy between heaven and earth can lead people to long for the former and tend almost to view this earth as valueless, or, at best, as dangerous distraction. Such a lack of serious concern for this world can never result from an authentic experience of Jesus' Father, but only from a failure to appreciate another aspect of Jesus' Calvary experience--his own embodiment of his Father's love and care for us sinners in this, however sinful, immensely beautiful and precious world. Jesus is not someone irresponsibly unconcerned with this world, but neither is he someone so in love with this world that his freedom and ultimate identity are limited to it. Rather, his centeris always a dear Father who is a source of all his worldly love and life. This special religious experience, of having our identity in a God beyond the world while being actively involved in it, is no once-in-a-lifetime experience. It is 7To speak of God above the world is, of course, not to make a spatial delineation. Rather, it is to speak of a God whose being and love isfar greater than this world. In .In 12:3Z .Iesus's words remind us that ultimately we are attracted ("seduced~ is the Old Testament word) to this experience of God. it is not simply our own, Pelagian choice. 8Ps 63:3. Trends and Issues in a Secularizing Worm / 193 rather a lifetime process renewing, deepening, remembering and repeating our God-in-Christ experience. We must recognize the means God sends into our lives to renew this central, identifying experience. We must also find regular (daily?) habits that assist to renew this central focus of our heart's vision. Together with many service situations each day, liturgy, a healthy practice of mortification, and formal praye'r can be regular reminders of a Father whose love and care for all of us point far beyond'the transitory world to a fullness of Spirit still gifting a dying Son's trust. The final beauty for us and for our world, God himself, not only shatters any narrow secularism, but invests our proper apostolic concern and action in the world with a paschal force which labors joyfully that everything may belong to Christ, who shall hand all things over to the Father, that God may be all in all? Against this background of a strong secularizing tendency in our world today, I will now treat a number of other trends and issues on the American spiritual scene. Some of these concerns are more directly affected than others by our secularizing world; But all of them, in my judgment, are susceptible to its influence. Related Trends and Issues 1. A Sacred-Secular Split A division of our world into sacred and secular is one of the chief tendencies of secularization. Father Philip Murnibn recently told the Catholic Theological Society of America that "we are experiencing (a) disaffection from faith and Church and a separation of private Church life from public social life that is the main feature of secularization."~° Many call for a political theology which would heal this split and bring the gospel more to bear on the persons and institutions of our unjust, sinful world. Such a view rightly understands that to theologize and to practice spirituality without a passionate concern for the specifics of our world only exacerbates the sacred-secular split and that the approach is, in any event, unchristian. But conversely, any merely external activity, however much on behalf of justice, is equally insufficient to heal this split wherever it exists, whether within an individual person or within a community. Any attempt at healing which ne-glects the split at the level of interior experience risks a fragile solution that will quickly slip into an unrooted, social externalism. Evangelization must aim deeply and broadly: it must essay healing the split deep within the individual human heart even as it confronts the systemic injustice in our society. Liberation theology needs to be rooted in a liberation spirituality for the individual believer.~l The silence and solitude, the healing purification and conversion of the encounter with God cannot be bypassed. Segundo Galilea articulates it exactly: '~See I Co 15:22-8. ~01n Origins, August 13, 1981, "The Unmet Challenges of Vatican I1," p. 148. ~Segundo Galilea, ~Liberation as an Encounter with Politics and Contemplation," in Claude Geffr6 and Gustavo Guttii:rez, eds., The Mystical and Political Dimension of the Christian Faith, New York, 1974, p. 20. 194 / Review for Religious, March-ApriL 1982 Authentic Christian contemplation, passing through the desert, transforms contemplatives into prophets and heroes of commitment and militants into mystics. Christianity achieves the synthesis of the politician and the mystic, the militant and the contemplative, and abolishes the false antithesis between the religious-contemplatives and the militantly committed.~-' The ~bility to deal in faith with a wide range of inner affective experiences in our hearts makes possible finding God in every inner experience. In this way all human experience gradually becomes religious experience and culminates some-how in God, thus healing the split between experiences which are either overtly religious or secular. Without this inner integration in faith of a person's ongoing experience, political theology and spirituality are both Unroofed, just as the inner faith integration, if left to itself and without the outer word and action, becomes unreal and, finally impossible. A careful discernment of heart expressed in a passionate concern for individual evangelical issues and in a courageous loving presence to the.serious social issues of our world will avoid any unjust, unfaithful, secularistic dichotomy 2. Global Societal Values As we look to the future, there is an urgent summons to transcend overly personalistic, or, perhaps better, individualistic values. In the midst of a growing, democratic stress on the value of each human person, Vatican 11 took as one of its central foci the value of the person. In last year's survey, while affirming this value as utterly central to the Christian mystery, I nevertheless treated the danger to personalism of a subtle self-centeredness. And 1 suggested we might be ready for a more refined Christian personalism.~3 As we look forward now to the year 2.000, when global and societal problems will be, even more than today, an inescapable reality, our education and religious formation must be founded on global, on societal, values rather than on simply personalistic ones. Learning to cooperate, throughout both national and international society, will become, will have to become, more and more the truest meaning of personal fulfillment. And questions such as these will face us if we take such a global perspective: How do we take account of the millions of poor starving people in our world as we arbitrate labor disputes for excessively high salaries, whether we are talking of air-controllers or of baseball players? How do we overcome the natural tendency to get as much as one can for oneself, rather than to think of sharing with millions upon millions who have much less? We have a long way to go in this shift of value perspective before the year 2000. The heavily personalistic approach (really, it is better to say. individualistic) with its stress on self-fulfillment, will not convert and develop easily~to a global perspec-tive. The conversion involved here will be a new way of thinking. But it must go beyond that, to a change of heart. This global view will finally be shaped in experiences, carefully planned and reflected upon, as a complement to serious ~21bid. p. 28. ~3See art. cit. pp. 238-39. Trends and Issues in a Secularizing World / 195 study. True Christian personalism, of course, which is not narrowly individualistic, has no need to renounce any of itself, but will find a ready ally and field for service in global, societal concerns. Indeed, Christian personalism will become fully itself only in a communal, universal perspective which incarnates that justice, love and peace which mark the kingdom of Jesus' Father. For most of us, the shift we speak of calls for a change of heart that must run deep, get radical and become a revolution in our sensibility. 3. Unity and Diversity On April 8, 1979, at an academic convocation in Cambridge, MA, Karl Rahner, attempting a theological interpretation of Vatican 11, claimed that this Council "is.the Church's first official gelf-actualization as a world Church."~4 And Rahner claims that as the Church takes this revelation of her global nature ever more seriously, there will necessarily develop a pluralism of proclamations of the one Good News for many new cultures in Asia, Africa, and other places. How shall we find a true unity of faith within such a pluralism, and without again reducing it to a Western, Roman, overly centralized uniformity? Philip Murnion, in commenting on the unmet challenges of Vatican 11, feels that: "It is now the basic ecclesiology of Vatican 11 that confronts us as we grow weary and dissatisfied with so many superficial expressions of this ecclesiology."~5 As this basic ecclesiology of a "world Church" begins to be realized in practice, the pluralis~m which we know already can only radically increase. And as we are very well aware, such rapidly growing diversification often brings in its wake confounding disorientation, highstrung tension, and even hostile, angry charges of disloyalty. The problem is, and will be faith: to seek, and to learn to recognize unity of faith within diversity. That said, however, we cannot simply float with an almost infinite variety, as though diversity, in and of itself, were pure value. Finally, both human intelligibility and Christian faith require a unity. But a unity underneath and within diversity is not always easy to perceive, especially when diversification is rapid and recent. In a time of great diversity, before a clear, profound and pervasive unity has been found, we must learn to live both honestly and charitably, and with inevitable tensions. But even as we are patient, we must also continue to search for, we must ambition and work for, that unity which wiil help us understand how diversity is a blessin~ how it enriches and does not enervate. Simply to settle for a tolerance of plurality is not healthy pluralism. Whether it be a matter of the forms of ministry or orders, or of women priests, of religious garb, of doctrinal expression, or of forms of Church membership, we must continue to grow toward a "coherent consensus that can serve as a basis for common and confident Catholic identity."16 t4Karl Rahner, S.J., Theological Studies, December, 1979, "Towards a Fundamental Theological Interpretation of Vatican II~ (Leo J. O'Donovan, S.J., tr.). p. 717. ~Murnion, Origins, August 13, 1981, loc. cit. ~61bid. p. 147. ~TSee Jn 17:22. 196 / Review for Religious, March-April, 1982 As we search for a deeper coherence and discerningly reflect on much experimen-tation, we must reverence one another and the intricacies of ecclesial authority and development. And the best way we reverence both one another and the issues is by sharing our beliefs as best we can, from deep within our hearts, in the confident hope that a God who is so joyously one, precisely in terms of his own lovely diversity, will guide us together and will help us to see the extent and limit of diversity so that we may be one even as Father, Son, and Spirit are one.~7 When looked at institutionally, the area of ministry may especially seem to reveal a diversifying revolution that verges on the chaotic.J8 We speak of"ministry" now, where before we would have said "apostolate" or, simply~ "work." Many believers, especially tho~e professionally trained, now speak of having a ministry. This explosion of ministries has unhooked the word, and permanently so, I should think, from a past, unambiguous relationship to ordination. Now, in word also, as always before in fact, it is not only priests who minister. And this great multiplica-tion of ministries through the 1970's is no mere matter of a word. It signals an underlying ideological shift regarding ministry in the Church.J9 Various studies are trying to expose this ideological shift,' so that it can be seen for all that it may mean for the future, then discussed and carefully experimented with~ before any long-term decisions are made. This development in ministry is very complicated and needs to be studied from many perspectives. Perhaps serious consideration of the renewed ecclesiology of Vatican II will help us appreciate the theological source for much of the develol~men~t regarding ministry in the Church. For if the Church is seriously perceived as mystery and not just as institution, as community and not only, or even primarily, as hierarchy, as mission and not just as haven of the saved, then much of the ministerial multiplication becomes not only intelligible, but rich and welcome.20 Hopefully, then, such study will gradually expose the underlying issue here, so that we can choose our future in a diversity expressive of a profound, commonly shared faith-unity, rather than be trapped in a future diversity which is only the bitter sign of the disunity of unconcerned or warring parties. 4. Spiritual Witness of Religious Life Part of the explanation of the great expansion of,ministries is the urgent sense of the countless challenges with which the modern world confronts the Church. There are so many opportunities, and there is so much to be done. And we have not the leisure to wait; time is runnin.g out. This urgent sense of ministerial opportunity and challenge is affecting religious Congregations in at least two different ways. Some groups, over the past few years, ~sSandra M. Schneiders, I.H.M., The Way, October, 1980, "Theological Trends: Ministry and Ordina-tion I." p. 291. ~gSee John A. Coleman, S.J., America. March 28, 1981, "The Future of Ministry,~ pp. 243-49. 20Schneiders, art. cir., pp. 290-299. Trends and Issues in a Secularizing World / "197 have learned the futility of furious and relentless activity and are now involved in a serious, mature, realistic program of spiritual renewal. And they are doing this without any unrealistic or self-centered withdrawal from apostolic activity. But rather than trying to do as much as they "can," members are taking means and time to improve the prayerful quality of their presence and action in the world. Some leisure, to keep personal spirituality and humanity alive, is not seen as time wasted or selfishly spent, but is encouraged to provide the spiritual, faith motiva-tion requisite for a courageously loving and enlightened presence in the critical situations of our world. There are other religious congregations that would almost certainly not explicit-ly deny the necessity of serious spirituality to root serious ministry. But at the operative level, they at least seem so taken up with their difficult ministries that fatigue, often verging on burnout, prevents serious growth in prayer and in the inner resources for that personal love relationship with God which alone can motivate authentic apostolic service. In such Congregations, often there is not much specific encouragement from superiors and other leaders for prayer, for careful spiritual reflection, or for time taken for serious retreats alone with God. Members of these congregations sometimes look in vain for such encouragement, and they wonder at an apparent lack of appreciation for ongoing spiritual renewal. These groups are frequently grappling with the crucial issues of our age, and often with great courage. But they are also doing so, often, with an apparent lack of any realistic, informed and detailed concern for that inner life of the Spirit which keeps apostolic life prayerfully focused on Jesus' revelation of the kingdom of his Father. Within this significant, contemporary trend of religious congregations moving, not theoretically, but operatively, in two different directions, the issue is the subtle integration of the inner and outer, of prayer and ministry. I certainly have no wish or competence to sit in judgment on who attains this integration and who does not. Either of these two directions I have described can be exaggerated. Excessive care of spiritual practices can produce a "hothouse" pietism unconcerned with major issues in our world. And excessively busy activity in our secular world, without sufficient spiritual resources--and taking the time for this---can burn out faith and a prayerful spirit, in a way that does not further the kingdom. As we confront the fact that ministry is not a matter of staying as busy as possible, we can be led to the deeper~ more subtle issue of a careful concern for the quality of our action, a quality determined by the graced availability of our hearts and wills to God in all we do. We will struggle with the fluctuating mixture in our conscious-ness of grace and sinfulness, of consolation and desolation, and see how seriously related it all is to our service. An actively apostolic spirituality, never a matter of simple busy activity, is as much a matter of this inner quality of heart expressed in a special human faith presence as it is a matter of courageous activity and service for God's people. As this is more appreciated, the groups now moving in the two directions I've sketched above will not judge or belittle one another. No, the3/will increasingly cooperate in diverse ministries, through a shared and prayerful faith. A related trend here concerns the role and understanding of formal prayer in 1911 / Review for Religious, March-April, 1982 serious spiritual growth and in mature ministry. Obviously, mature ministry is impossible without mature prayer. Here, I do not simply equate formal prayer and mature prayer. By no means. The latter term stretches far beyond the practice of formal prayer, into a whole life of prayer, but only so, 1 suspect~ because of an appropriately regular practice of formal contemplation. Without regular, formal contemplation, a mature, prayerful life in ministry does not seem possible. Most serious believers 1 consult and listen to, in the course of many travels and work-shops, would readily agree with this. But many would then squirm a bit, perhaps, as they reflect on their own practice of formal prayer. 1 sense some widely divergent understandings today of"regular formal prayer." Without wanting to suggest any uniformity for all, let me pose some questions that may help us candidly face the issues in this trend. To practice regular formal prayer, does a person need a specific, daily expectation of length and time, rather than leaving it simply to daily spontaneity? Does this daily expectation or ideal then leave one open to days when God "excuses" one for various reasons (his), thus preventing the ideal from becoming ironclad and causing guilt? ls formal prayer always somehow a withdrawal from activity into the intimate solitude of our hearts to be with God there? Is praying formally once or twice a week what is usually meant by "regular" for a mature believer? Is it a different type and quality of prayer that one is capable of when one prays for thirty rather than ten minutes (without letting prayer become too, clock-oriented, like a prayerwheel)? Even in the case of quite advanced spiritual persons, is the disappearance of regular formal prayer, for at least thirty minutes, a bad, or at least very questionable, sign? I think individuals and whole religious communities must give serious thought to ques-tions such as these before they too hastily agree again, even in very beautiful words, how important formal prayer is for busy apostolic lives. I am not entirely sure what reaction these questions may call forth from various people. But 1 do sense a growing desire among religious and others to be more prayerful and to be more honest about the whole question of what it means to pray, and of the necessity of praying if one wishes to be prayerful. Many look for clear, specific guidance and encouragement in this matter. And this desire to grow in the practice of formal prayer, as a means toa life of prayer and service, is no monastic aberration for an active person. I sense we can be carefully more demanding of one i~nother in this area, after a period of vague, rather general guidelines which reacted to some past inflexible, detailed programs of prayer. How these questions about regular formal prayer can be answered by busy parents with small children at home must also be investigated. Though in general their spiritual ideal and program must be different from that of religious and priests, it is still not at all clear that they are incapable of some realistic, regular practice of formal prayer. Without proposing any seminary or convent style of spirituality for busy parents, we must not downplay either their desire for prayer, even at the cost of sacrifice, or the necessary interplay of protracted regular prayer and a developing life of prayer. But much more experimentation and study must be done on the adaptations appropriate to these people, but adaptations which will Trends and Issues in a Secularizing World / 199 not trivialize the often significant spiritual capabilities and desires of these lay men and women. 5. Religious Life: Life in Community Another trend seems also to be moving the understanding of religious life in two quite different directions. Is religious life now, and will it continue to be, life lived in community? Once again, more operatively than theoretically, there seem to be congregations that respond yes to the question, though they may understand "living in community" in various ways. And there are certainly congregations that, at least in the way they act, would clearly seem to be answering no to community life as a necessary element of religious life. Some congregations see the profound unity of the whole group as springing essentially from that shared experience of "being sent" which integrates religious authority, obedience and mission into one life and call.2~ This profound sense of community in mission is then incarnated in each and every person's living some-how as a member of a local community, with exceptions occurring only because of the necessities of geography or the nature of the particular ministry. In this way there is a clear incarnation of the belief that a member's heart is given over completely to God and his people, but it is given to God and it is given apostoli-cally precisely through belonging fully to this specific congregation. In this under-standing, apostolic community is not an end in itself, but it certainly is a continually essential means to ministry and service and thus is an essential aspect both of religious identity and of apostolic action. In other congregations, life in community seems experienced and desired and chosen as much less essential and pervasive in the group. And these groups are often composed of competently trained, talented, generous people. But their apos-tolic service seems more an individual concern. They are often found either living alone or, when they live together, they seem to do so more as a matter of conven-ience and/or compatibility than as anything required to express their identity. They often live the vows seriously and carefully, though where ministry is not an experience of "being sent," there would seem to be difficult questions about genuine religious obedience.22 Operatively, whatever the theoretieal aspects may be, there seems to be a different view of religious life here--something more akin to what we have traditionally understood a secular institute to be. The issue, it seems to me, is whether these two clearly differing developments are also contradictory and therefore unable to be seen as authentic variants of one reality: religious life as understood and lived in the Church. Will we continue to see religious life as life in community, which has seemed to be one of its essentials since :~See my article. "Prayer. Mission and Obedience." The Way Supplement, No. 37. Spring. 1980. pp. 50-57. 221bid., p. 55. 20{I / Review for Religious, March-April, 1982 Pachomius organized eastern monasticism? It is important not to see community here as simply a geographical, local matter. That is an important meaning, but it is not the first nor is it the essential meaning of religious community life. Rather, vowed community life is fundamentally a profound union and communion in mission, a sense of the corporate, which indeed ordinarily is incarnated in a shared local setting of life and faith. Even now there can be tension and friction between groups of these two very diffe~'ent understandings of religious commitment. And I am not sure that the issue would not become serious enough in the future to cause a break and division in our understanding of religious life. A major superior recently told me that she expected, after the relative peace and the low number of departures during the end of the 70's, that the early 80's would bring more upheaval and departures--but all leading to something deep and good, something more gospel-based. So there may be radical purification again! And a sizable part of this upheaval may well concern the precisely com-munal dimension of our lives as religious. People may leave either because of a desire for more shared life and faith than a particular group has to offer, or conversely, they may leave because of a loss of aptitude or affection for celibate religious living after years of individualistic living and working. In congregations committed to a healthy, contemporary sense of communal living, there is another issue developing: a growing need for leadership on the local level. Groups, in and of themselves, still seem to find it very difficult to make decisions. Rather, they often haggle over each side of a question and often cannot move ahead. Beyond the role of a provincial superior and counselor, a local leader seems needed, a leader who listens, who values the communal and the collegial, but one who is able also compassionately to confront and to call individual members to be honest and prayerfully discerning about their lives, ministries and vocations. Leaders, then, are needed who are willing to accept the burden and service of authority. Without the encouragement of such a leader on the scene, honest, prayerful discernment about serious issues frequently does not happen. Provincials know how often they are confronted with the fair accompli in serious vocational decisions that have had very little consultation and prayerful discern-ment behind them. Mature, competent, professional adults, overly involved in our secular world, often need this careful but honest dialogue, if they are to stay in touch with, and live out, their_deepest, truest desires in faith. But as provincials know, it is very difficult to find men and women of this leadership caliber, mefi and women both suited and willing to be facilitators and leaders of local community life. And of course there remain in some members authoritarian hangovers which militate against this move toward better community living. Another angle of this issue concerns younger members' entering religious life. Because of the serious decrease of members in the past decade, there is generally a real age gap developing between members who are about ten years professed and novices or temporary professed, who now face the prospect of joining for life. Can such young persons live and serve with members decidedly older than themselves? Can they live without much peer support? This is an issue which, in its detail and Trends and Issues in a Secularizing World developments and implications, is quite different from anything most of us had to face years ago as we entered religious life. Today, the decision for final profession, for such young religious, will require a strong sense of vocation indeed, a sense of vocation that is rooted in a special inner psychic strength and in a quite different type of trust in God than was asked for in the past. This sense of vocation and commitment must, finally, be rooted deeply in the inner solitude of the individual heart, where God's call continues to resonate deeply and very lovingly. Now the motivation must run palpably deeper than any horizontal peer support. The com-munity dimension of our vocation, important as it is, can never replace the unique-ness of a vocation rooted in the experience of solitude alone with God in one's heart. In many ways, today we are being called back to this rooting of the religious vocation in God--in and through, of course, but also far beyond the personal fulfillment of shared support and affirmation. As Ps 73 says of him: "you are.the future that waits for me.ms All these different aspects of this trend concerning community and religious life finally issue forth with decided impact on the level of felt membership. Today, unless one is a major superior or has been chosen for some other special responsi-bility in the congregation, the felt sense of belonging may grow dim. So many religious today, whether it be their own responsibility or that of others, fe~l dis-connected, left out. In past times, th

Intensive animal production systems are compromising current animal welfare standards. Societies' growing concerns regarding how animals are raised have resulted in continuous policy reforms and regulations that have banned certain intensive farming methods. However, these concerns toward animal welfare can vary across different countries and cultures. In many developed countries, EU policymakers are continuously identifying and implementing more restrictive regulations driven by social changes that go beyond the current minimum animal welfare requirements. However, animal welfare is also an emerging concern in developing countries. In this context, the main objectives of this thesis are threefold: Firstly, to analyze the EU consumers' and citizens' attitudes towards more restrictive animal welfare (AW) regulations. The Logit Model (LM) regression was used in eight European countries (Spain, the United Kingdom, Poland, Greece, Lithuania, Romania, Italy, and Sweden) on a sample of 3860 respondents. The results showed that consumers are more reluctant to adopt more restrictive regulations than respondents in their role of citizens. Respondents from northern European countries (Poland and Sweden) are more likely to support more restrictive animal welfare regulations than respondents from southern countries (Spain and Italy). Women were found to be more concerned with the welfare of pigs and laying hens, giving credibility to the Internet as an information source and more likely to support more restrictive animal welfare legislation. Secondly, the students' opinions towards the inclusion of the AW subjects in their educational program were analyzed. The Logit Model (LM) from eight European Union (EU) countries with 1,952 secondary students and 1,929 graduate students was also used. The results showed that female university students with a high level of subjective and objective knowledge on AW and who required more restrictive AW regulations gave support to include the concept in their educational programs. However, students who support medical experiments that use animals to improve human health were less likely to accept the inclusion of the AW in their educational curricula. Furthermore, students in Italy compared to those in Sweden were prone to support AW educational programs. Thirdly, in order to have a comparative view of a developing country compared to results in EU, Iranian citizens' and consumers' willingness to pay (WTP) for animal welfare (AW) milk products were analyzed using the choice experiment. The results indicate that citizens are willing to pay the highest price for traditional AW milk but not for industrial and traditional milk without AW certification. Moreover, individuals in their role as consumers exhibit a higher WTP for all types of milk but with a marked preference for industrial AW than traditional. Citizen's women and those who rely on the Internet were more concerned with dairy cattle farms and were more likely to choose AW milk. Citizens below 55 years of age were more reluctant to pay a premium to choose industrial and traditional milk without AW certification. Furthermore, consumer women and those who do not have children show a higher preference for industrial AW milk with lower animal welfare standards. However, consumers who support using animals for sport and those who assign high credibility to the television as an information source were less likely to pay a premium for AW products. Our results highlighted that both consumers and citizens are demanding higher standards regarding animal welfare. Consumers by purchasing animal welfare-friendly products and citizens by adopting a holistic approach to society legislation to achieve a minimum standard of welfare conditions. Finally, our results highlight the importance of policymakers adopting reforms that are in accordance with societal preferences and concerns to create more effective and acceptable animal welfare policies. ; Los sistemas de producción animal intensiva están comprometiendo los estándares actuales de bienestar animal. La creciente preocupación de las sociedades con respecto a cómo se crían los animales ha dado lugar a continuas reformas políticas y regulaciones que han prohibido ciertos métodos de cultivo intensivo. Sin embargo, estas preocupaciones sobre el bienestar animal pueden variar entre diferentes países y culturas. En muchos países desarrollados, los formuladores de políticas de la UE están identificando e implementando continuamente regulaciones más restrictivas impulsadas por cambios sociales que van más allá de los requisitos mínimos actuales de bienestar animal. Sin embargo, el bienestar animal también es una preocupación emergente en los países en desarrollo. En este contexto, los principales objetivos de esta tesis son tres: En primer lugar, analizar las actitudes de los consumidores y ciudadanos de la UE hacia normas más restrictivas sobre el bienestar de los animales (AW). La regresión del Modelo Logit (LM) se utilizó en ocho países europeos (España, Reino Unido, Polonia, Grecia, Lituania, Rumania, Italia y Suecia) en una muestra con una muestra de 3860 encuestados. Los resultados mostraron que los consumidores son más reacios a adoptar regulaciones más restrictivas que los encuestados en su papel de ciudadanos. Los encuestados de los países del norte de Europa (Polonia y Suecia) son más propensos a apoyar regulaciones de bienestar animal más restrictivas que los encuestados de los países del sur (España e Italia). Se descubrió que las mujeres estaban más preocupadas por el bienestar de los cerdos y las gallinas ponedoras, lo que da credibilidad a Internet como fuente de información y es más probable que apoye una legislación de bienestar animal más restrictiva. En segundo lugar, se analizaron las opiniones de los estudiantes hacia la inclusión de las asignaturas AW en su programa educativo. También se utilizó el modelo Logit (LM) de ocho países de la Unión Europea (UE). Los resultados mostraron que estudiantes universitarios con un alto nivel de conocimiento subjetivo y objetivo sobre AW y que requerían regulaciones de AW más restrictivas dieron apoyo para incluir el concepto en sus programas educativos. Sin embargo, los estudiantes que apoyan los experimentos médicos que utilizan animales para mejorar la salud humana tenían menos probabilidades de aceptar la inclusión del AW en sus planes de estudios educativos. Además, los estudiantes de Italia, en comparación con los de Suecia, eran propensos a apoyar los programas educativos de AW. En tercer lugar, para tener una visión comparativa de un país en desarrollo en comparación con los resultados de la UE, se analizó la disposición a pagar (DAP) de los ciudadanos y consumidores iraníes por productos lácteos de bienestar animal (AW) utilizando el experimento de elección. Los resultados indican que los ciudadanos están dispuestos a pagar el precio más alto por la leche AW tradicional, pero no por la leche industrial y tradicional sin certificación AW. Además, los individuos en su rol de consumidores exhiben una DAP más alta para todos los tipos de leche, pero con una marcada preferencia por la AW industrial que la tradicional. Las mujeres ciudadanas y las que dependen de Internet estaban más preocupadas por las granjas de ganado lechero y eran más propensas a elegir la leche AW. Además, las mujeres consumidoras y las que no tienen hijos muestran una mayor preferencia por la leche industrial AW con un estándar de bienestar animal más bajo. Sin embargo, los consumidores que apoyan el uso de animales para el deporte y aquellos que asignan una alta credibilidad a la televisión como fuente de información tenían menos probabilidades de pagar una prima por los productos AW. Nuestros resultados destacaron que tanto los consumidores como los ciudadanos exigen estándares más altos en materia de bienestar animal. Los consumidores compran productos respetuosos con el bienestar animal y los ciudadanos adoptan un enfoque holístico de la legislación de la sociedad para lograr un estándar mínimo de condiciones de bienestar. Finalmente, los resultados muestran que la enseñanza del concepto de AW en las universidades y programas escolares, principalmente en los países mediterráneos en las escuelas secundarias, es necesaria. ; Postprint (published version)

Mit der Einführung des "Green Deal" hat die Europäische Union das Ziel der Klimaneutralität bis zum Jahr 2050 formuliert. Die notwendigen Maßnahmen werden auch in Luxemburg zu einem massiven Ausbau der fluktuierenden erneuerbaren Energien, vor allem von Windkraft und Photovoltaik führen, aus dem sich ein zunehmender Bedarf für Flexibilität im Energiesystem ableiten lässt. Die Ausgestaltung des EU-Binnenmarktes für Strom sieht eine aktive Beteiligung des Verbrauchers vor, der auf Basis flexibler Strompreise seinen Verbrauch steuert und somit, unter Reduktion seiner Energiekosten, zum Flexibilitätsbereitstellung beiträgt. In Privathaushalten zielen solche Demand-Side-Management Maßnahmen vor allem auf Wärmepumpen ab. Diese Arbeit untersucht das Flexibilitätspotenzial von Wärmepumpen in Wohngebäuden stellvertretend für den luxemburgischen Kontext und analysiert Herausforderungen, die sich in diesem Zusammenhang ergeben. Als Zeithorizont der Untersuchung gilt das Jahr 2030. Die hier vorgestellte Methodik ist dabei auf vergleichbare Regionen in Europa übertragbar. Die Aufgabenstellung wird anhand thermischer Simulationen in TRNSYS, die das Wohngebäude sowie das Heizungssystem darstellen, analysiert. Eine für diese Arbeit in MATLAB entwickelte Model-Predictive-Control steuert die Wärmepumpe auf Basis variabler Strompreise mit dem Ziel, die Energiekosten zu minimieren. Ein neuronales Netz bestimmt dabei die Wärmeentnahme aus dem Heizwärmespeicher, so dass die Model-Predictive-Control letztlich ohne integriertes Gebäudemodell funktioniert. Die Eignung dieses Ansatzes wird über die Simulationsergebnisse validiert. Aus den nationalen Entwicklungen im Gebäudebestand leitet sich ein theoretisches Wärmepumpenpotenzial von 236-353 MWel ab, das zur Flexibilitätsbereitstellungerschlossen werden kann. Die große Bandbreite entsteht aus unterschiedlichen Annahmen zur jährlichen Gebäudesanierungsrate. Das technisch erschließbare Potenzial ist bedeutend geringer und ergibt sich aus der Entwicklung des Wärmepumpenmarktes. Da die Datenlage zu Wärmepumpen in Luxemburg unzureichend ist, entstand im Rahmen dieser Arbeit eine Wärmemarktstudie, die Verkaufszahlen von 2014-2018 analysiert und Entwicklungen des Wärmepumpenmarktes ableitet. Das technische Potenzial für 2030 beträgt demnach 30-73 MWel. Die Erkenntnisse aus dem nationalen Kontext fließen in die Simulationsmodelle ein. Das Konzept des Demand-Side-Management wird anhand zahlreicher Simulationsfälle getestet und im Hinblick auf Energieeffizienz, Wirtschaftlichkeit und Lastverschiebung evaluiert. Es werden drei Referenzgebäuden, je ein Einfamilienhaus und ein Mehrfamilienhaus gemäß Neubaustandard sowie ein Einfamilienhaus gemäß Mindeststandard für energetische Sanierungen in Luxemburg, erstellt. Die Unterscheidung von Luft/Wasser und Sole/Wasser Wärmepumpen in den Simulationsmodellen, demonstriert den Einfluss der Wärmequelle. Zusätzlich werden Heizwärmespeicher mit sechs unterschiedlichen Volumina berücksichtigt. Der Vergleich mit Referenzfällen demonstriert den Einfluss der prädiktiven Regelung. Als flexible Strompreise werden reale Marktdaten der EPEX-Spot Day-Ahead Auktion verwendet und mit Netzentgelten und steuerlichen Abgaben aus Luxemburg ergänzt. Die Ergebnisse bestätigen die Eignung des gewählten Model-Predictive-Control Ansatzes ohne integriertes Gebäudemodell. Luft/Wasser Wärmepumpen erzielen bessere Effizienz und Kosteneinspareffekte als Sole/Wasser Wärmepumpen, da die Kostenreduktion neben der Reaktion auf Preissignale auch über eine Verbrauchsoptimierung erreicht werden kann. Bei Anwendung eines Preisprofils mit überwiegend statischen Komponenten ist letzterer Aspekt bedeutend. Gebäude mit höherem Dämmstandard zeigen eine trennschärfere Reaktion auf Preissignale als Gebäude mit niedrigerem Dämmstandard. Letztere haben aufgrund des höheren Energieverbrauchs allerdings absolut betrachtet höhere Kostenreduktionspotenziale. Bei niedrigen Kapazitäten des Heizwärmespeichers sind Effizienz und Kostenreduktion eingeschränkt, da die Reaktion auf Preissignale zu einem sofortigen Temperaturanstieg im Speicher führt, der den Verbrauch der Wärmepumpe erhöht und somit einen gegenläufigen Effekt darstellt. Mit zunehmender Kapazität verbessern sich daher der Stromverbrauch und das Einsparpotenzial. Bei sehr großen Speichern wird dieser positive Einfluss von steigenden Wärmespeicherverlusten kompensiert. Ein größerer Heizwärmespeicher bedeutet eine zusätzliche finanzielle Investition in das Heizungssystem, die über Kostenreduktionseffekte kompensiert werden muss. Diese Wirtschaftlichkeit ergibt sich für das Mehrfamilienhaus und das schwach gedämmte Einfamilienhaus, jeweils mit Luft/Wasser Wärmepumpe und kleinen bis mittelgroßen Heizwärmespeichern. Um den Einfluss des Preisprofils zu demonstrieren werden zwei Alternativen getestet. Im ersten Fall wird eine stärkere Preisschwankung, verursacht durch einen höheren Marktanteil der erneuerbaren Energien, angewendet. Im zweiten Fall sorgen variable Netzentgelte für eine zusätzliche Verstärkung der Preissignale. In allen Simulationen verbessert sich die Kostenreduktion, so dass auch stark gedämmte Gebäude mit Luft/Wasser Wärmepumpe und mittelgroßen Heizwärmespeichern wirtschaftlich sind. Dabei verändert sich das Verhalten des Reglers, da die Preissignale zunehmend attraktiver sind als die Verbrauchsoptimierung. Dementsprechend steigt der Stromverbrauch im Vergleich zum vorigen Strompreisprofil. Sole/Wasser Wärmepumpen erreichen lediglich im schwach gedämmten Einfamilienhaus die Wirtschaftlichkeit. Aus den Simulationen ergibt sich folglich ein nationales wirtschaftliches Potenzial von 22-53 MWel. Die zahlreichen Randbedingungen des Wärmepumpenbetriebs führen zu einer impliziten Lastverschiebung die schwierig zu bewerten ist. Ein systemischer Nutzen des Demand-Side-Management lässt sich dennoch vor allem aus der Verbrauchsreduktion der Luft/Wasser Wärmepumpen und der sehr wahrscheinlichen Reaktion auf extreme Preissignale ableiten. Für Stromnetzbetreiber erscheint das Erschließen von Wärmepumpen im Wohnbereich als Netzbetriebsmittel fraglich. Die wesentlichen Gegenargumente sind die eingeschränkte Zuverlässigkeit bei Beachtung der Randbedingungen und die geringe elektrische Leistung im Vergleich zu E-Fahrzeugen, die das Niederspannungsnetz in naher Zukunft vor größere Herausforderungen stellen werden. Interessanter sind Konzepte, bei denen Energieversorger oder Direktvermarkter die Flexibilität einer Vielzahl an Wärmepumpen erschließen und zur Optimierung der Strombeschaffung verwenden. In diesem Kontext stellen sich vor allem Fragen der Wirtschaftlichkeit, die auf Basis der hier gefundenen Potenziale insgesamt fraglich bleibt, es sein denn im Konzept finden Wertschöpfungen aus Synergieeffekten statt, die im Rahmen dieser Arbeit nicht berücksichtigt werden konnten. In Bezug auf die nationale Spitzenlast im Stromsystem wurde ein relevantes Wärmepumpenpotenzial für Demand-Side-Management festgestellt, so dass die Thematik unter der Berücksichtigung der hier aufgeführten Sensitivitäten weiterverfolgt werden sollte. ; In 2020 the European Union introduced the "Green Deal" and declared the target of climate neutrality until 2050. The necessary measures will lead to a massive roll-out of fluctuating renewable energies such as wind power and photovoltaic. This in turn will lead to an increasing need for flexibility in the energy system. The design of the future European internal market for electricity intends to let end-consumers actively participate by managing their consumption based on variable electricity prices and in that way contributing to the flexibility demand. For private households, these Demand-Side-Management measures target heat pumps in particular. This work analyzes the flexibility potential of heat pumps in residential buildings and addresses challenges in the Luxembourgish context. The time horizon for the evaluation is defined as 2030. The methodology presented in this work is applicable to similar regions in Europe. The research questions are investigated by the means of thermal simulation. The software TRNSYS is used for the building models and heating systems. A Model-Predictive-Control, developed in MATLAB, is sending control signals to the heat pump that are based on variable electricity tariffs. The heat extraction of the thermal energy storage tank is determined by a neural network, so that the Model-Predictive-Control in itself works without an integrated building model. The suitability of the approach is validated by the simulation results. Based on the national developments in the building stock, there is a theoretical heat pump potential of 236-353 MWel that can offer flexibility. The band with arises because of different suppositions for the yearly refurbishment rate. The technical potential is significantly lower and is determined by the developments of the national heat pump market. As the data availability for Luxemburg was insufficient, a heat market study was initiated that investigated sales numbers for the period of 2014-2018 and derived scenarios until 2030. The technical potential in conclusion amounts to 30-73 MWel. The insights of the national context are used for the design of the simulation models. The concept of Demand-Side-Management is tested with numerous simulation cases and is then evaluated on aspects of energy efficiency, profitability and load shifting. In total there are three reference buildings, one single-family and one multi-family house, each according to the energetic standard of a new construction, and one single-family house that meets the legal requirements for energetic refurbishment in Luxembourg. In order to demonstrate the influence of the heat source there are simulations with air-to-water as well as geothermal heat pumps. The analysis furthermore considers six different thermal energy storage capacities. The influence of the predictive control strategy is demonstrated by a comparison with reference cases that work with a common control. The flexible electricity tariffs are based on real market data of the EPEX-Spot Day-Ahead auction and is completed with grid fees and taxes in Luxembourg. The simulation results confirm the suitability of the Model-Predictive-Control approach without integrated building model. Air-to-water heat pumps achieve better efficiency and cost reduction than geothermal heat pumps, as they have two ways to reduce the costs: via the variable electricity tariffs and via a performance optimization of the heat pump itself. The performance optimization is the preferred choice of the control strategy if the price profile consists of mainly static components. Buildings with high insulation level show a sharper reaction to price signals than buildings with lower insulation standard. For the latter in return the absolute cost reduction potential is better as the overall energy demand is higher. With low capacity thermal energy storage, the energy efficiency and cost reduction potential are limited since the reaction to price signals immediately leads to a temperature rise in the tank counteracting the overall objective by increasing the heat pump consumption. With increasing tank capacity, this aspect improves. Nevertheless, there is a limit where the increasing heat losses of the tank compensate the positive aspects of bigger tanks. As the heating systems are usually not equipped with larger thermal energy storage tanks, there is an extra investment for the end-consumer that needs to be compensated by the cost reduction of the Demand-Side-Management. This profitability is only given for the multi-family house and the less insulated single-family house, equipped with an air-to-water heat pump and small to medium sized storage tanks. Two alternative price profiles are tested in order to demonstrate the influence of the price signals. In the first case, a higher volatility of the prices is presumed, to reflect a higher market share of renewable energies. In the second case variable grid fees are added to the volatile prices to further increase the incentive of Demand-Side-Management. In all simulation cases the cost reduction increases so that that buildings with high thermal insulation and air-to-water heat pump are profitable with medium sized thermal energy storage. At the same time a change of behavior of the predictive controller can be observed as the price signals become more attractive than the aspect of performance optimization, leading to an increased electricity consumption in comparison to the previous price profile. An overall economic potential of 22-53 MWel can be concluded. The numerous constraints for the heat pump operation lead to an implicit load management effect that is difficult to interpret. Nevertheless, there is a clear systemic benefit of Demand-Side-Management that result from the better performance of air-to-water heat pumps and the highly probable reaction to extreme price signals. The assessment of a high number of heat pumps by the grid operator in order to stabilize the electricity grid is questionable. The main counter arguments are the limited reliability considering the constraints and the low electric power compared to the e-mobility that will be the major challenge of the low voltage grids in the nearer future. Concepts, where energy providers or direct marketers assess the flexibility to optimize procurement strategies seems more interesting. In this context the profitability is the main question that cannot be verified based on the findings, except if there is added value stemming from synergy effects that were not considered in this work. In relation to the peak demand of the Luxembourgish energy system there is a relevant heat pump potential for Demand-Side-Management. In the nearer future the subject should be further investigated, keeping in mind the findings and sensitivities presented in this work.

This interdisciplinary thesis in economics and political science analyzes the multidimensional aspects of the governance doctrine in the agendas of multilateral and International Organizations (IOs). How do politically neutral IOs succeed in promoting a political approach of "good" governance? To what extent is the scope of IOs' agendas likely to explain the relative underperformance of governance reforms undertaken during the three last decades in developing countries? These questionings have motivated the choice of the topic of this thesis dissertation as well as a use of an interdisciplinary framework, namely the International Political Economy (IPE). Indeed, the tools of IPE are the most suitable to grasp the interactions between economic and political factors beyond states boundaries. In such a situation, IOs are one of the various actors playing a significant role in the international political economy arena. In the same perspective, the promotion of the good governance concept can be positioned within the general debate about the relativism and universalism of norms and rules. Thus, this dissertation assumed that a fair knowledge of the political economy underpinning international development as well the political sociology of IOs are needed to clarify the scope and score of good governance reforms undertaken in developing countries. The first part of this dissertation uses two chapters to analyze the concept of governance in its genesis, conceptualization, diffusion and appropriation in the international development community. Chapter 1 found that current approaches of governance could be derived from Antiquity, Renaissance and Enlightenment philosopher's conceptions of power, authority exercise, legitimacy and, to a lesser extent, the efficient allocation of economic resources. However, modern conceptions break with these traditional approaches by considering the hybridity, heterogeneity and multiplicity of stakeholders in decision-making. This chapter also proposes a conceptualization of governance through a characterization of its main common interdisciplinary dimensions rather than adopting universal definition approaches. This led to a review of key criticisms addressed to the governance doctrine with respect to their consequences for developing countries. Chapter 2 brings its contribution to the debate on ideas and norms diffusion in development community by taking the example of the World Bank and its agenda on governance norms. We show that the World Bank has developed different behaviors vis-à-vis the governance doctrine, moving from economic to political and social approaches through a neoliberal framework. This chapter also proposes an analysis of the World Bank's soft power with respect to the governance norms spread worldwide through a bibliometric approach. To this regard, the chapter shows that the World Bank has become a leading global knowledge's Bank through its research activities and governance data production and dissemination. In addition, the World Bank's smart power, based on its governance indicators, has been found to exert some notable influences on its foreign development assistance policies as well as those of the other key aid actors. Through two chapters, the second part of the dissertation investigates about social and environmental dimensions of governance in a perspective of sustainable development in developing countries. Accordingly, chapter 3, which studies the behaviors of multilateral institutions in terms of social governance, shows that the trade-off between equity and efficiency in foreign aid allocation led to the emergence of good governance approach. This advent of governance approach constitutes a way to overcome the Samaritan dilemma through aid delegation to IOs. The empirical investigations, on the effects of multilateral aid on inequalities and social protection in developing countries, have produced mixed results that show aid beneficial effects only in recipient countries presenting good governance policies. Ultimately, chapter 4 proposes a principal-agent model highlighting some political economy interactions between supply and demand sides for good governance in the case of environmental compliance, corruption and deforestation in developing countries. This chapter suggests the need to consider the demand side of governance by promoting stakeholders' compliance and government's accountability. Indeed, environmental compliance is found to be likely to serve as a substitute for low judicial efficiency and a complement of high judicial efficiency in combating deforestation. Besides, the empirical investigations of the final chapter found that multilateral aid to the forestry sector is more effective in reducing deforestation in countries presenting both a better environmental compliance and rule of law. ; Cette thèse transdisciplinaire en économie et science politique étudie les divers aspects de la doctrine de la gouvernance dans les agendas des institutions et organisations internationales (OIs). Comment des OIs censées être politiquement neutres parviennentelles à promouvoir une approche politique de la " bonne " gouvernance ? Dans quelle mesure la structure des agendas de ces OIs permet- elle d'expliquer la relative sous-performance des reformes de gouvernance entreprises au cours de ces trois dernières décennies dans les pays en développement ? Ces interrogations ont motivé le choix du thème de cette thèse ainsi que l'utilisation d'un cadre transdisciplinaire, notamment celui de l'Economie Politique Internationale qui permet de mieux comprendre les interactions entre les facteurs économiques et politiques au delà des frontières étatiques. Dans un tel cadre, d'une part les OIs comptent parmi les multiples acteurs importants de la scène internationale et d'autre part leurs agendas sur la promotion de la doctrine de bonne gouvernance peuvent être examinés à travers le prisme du débat sur la relativité ou l'universalisme des règles et normes. Ainsi, cette thèse défend l'idée selon laquelle une bonne connaissance de l'économie politique sous-jacente au développement international ainsi que la sociologie politique de ces OIs est nécessaire pour expliquer l'étendue et les performances des reformes de bonnes gouvernance dans les pays en développement. La première partie de cette thèse mobilise deux chapitres pour analyser la doctrine de la gouvernance dans sa genèse, conceptualisation, diffusion et appropriation dans la communauté du développement international. Le chapitre 1 montre que les approches contemporaines de la gouvernance peuvent être dérivées des conceptions des philosophes de l'Antiquité, de la Renaissance et des Lumières à propos du pouvoir, de la légitimité, de l'exercice de l'autorité et, dans une moindre mesure, de l'allocation efficiente des ressources économiques. Néanmoins, les approches modernes de la gouvernance rompent avec ces traditions en prenant en compte l'hybridité, l'hétérogénéité et la multiplicité des acteurs et des centres de décisions. Ce chapitre 2 propose également une conceptualisation de la gouvernance à travers une caractérisation de ses dimensions transdisciplinaires plutôt que d'opter pour une approche visant à trouver une définition universelle à la notion de gouvernance. Cela conduit aussi à discuter des principales critiques adressées à la doctrine de la gouvernance en ce qui concerne leurs conséquences pour les pays en développement. Le chapitre 2 apporte sa contribution au débat sur la diffusion des idées et normes dans la sphère des politiques de développement en prenant l'exemple de la Banque Mondiale à travers son agenda sur les normes de gouvernance. Ce chapitre montre que la Banque Mondiale a eu différents comportements vis-à-vis de la doctrine de la gouvernance, en évoluant d'une approche économique vers une approche sociopolitique dans une optique néolibérale. Ce chapitre offre aussi, à travers une approche bibliométrique, une évaluation du pouvoir d'influence de la Banque Mondiale dans le domaine de la diffusion internationale des normes de gouvernance. A ce propos, la Banque Mondiale est devenue une véritable banque du savoir grâce à ces activités de recherche, de production et diffusion des données sur la gouvernance. En outre, le chapitre montre que la combinaison du pouvoir d'influence et d'injonction de la Banque Mondiale lui a permis d'utiliser ses indicateurs de gouvernance comme un moyen d'influence de sa politique d'aide au développement de même que celles des autres principaux donneurs. A travers deux chapitres, la seconde partie de cette thèse effectue une investigation dans les dimensions sociales et environnementales de la gouvernance dans une perspective de développement durable dans les pays en développement. Ainsi, le chapitre 3, qui examine les politiques de gouvernance sociale des institutions multilatérales, montre que l'arbitrage entre l'équité et l'efficacité de l'aide a conduit à l'émergence de l'approche de " bonne " gouvernance. Cette bonne gouvernance s'inscrit donc dans la délégation de l'aide aux OIs comme un moyen de résoudre le dilemme du Samaritain. Par ailleurs, nos estimations économétriques, visant à saisir les effets de l'aide multilatérale sur les inégalités de revenu et la protection sociale dans les pays en développement, aboutissent à des résultats mitigés qui montrent des effets bénéfiques uniquement dans les pays ayant une bonne qualité institutionnelle. Enfin le chapitre 4 propose un modèle de principal-agent illustrant des interactions d'économie politique entre l'offre et la demande de bonne gouvernance dans le cas du civisme environnemental, de la corruption et de la déforestation dans les pays en développement. Ce chapitre suggère aux OIs une meilleure prise en compte de la demande de bonne gouvernance par l'entremise d'une promotion du civisme des parties prenantes et d'une redevabilité des gouvernements. En effet, il ressort que le civisme environnemental pourrait être un substitut d'une faible efficacité judiciaire et un complément d'une forte efficacité judiciaire en matière de lutte contre la déforestation. Enfin, les estimations économétriques de ce dernier chapitre montrent que l'aide multilatérale, destinée au secteur forestier, est plus efficace dans la réduction de la déforestation dans les pays ayant à la fois un meilleur civisme environnemental et un état de droit.

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

Two things tend to be claimed about the modernist novel, as exemplified at its height by Virginia Woolf's The Waves (1931) — first, that it abandons the stability owed to conventional characterization, and second, that the narrow narration of intelligence alone survives the sacrifice. For The Waves, the most common way of putting this is to say that the novel contains "not characters, but characteristics," "not characters[,] but voices," but that the voices that remain capture "highly conscious intelligence" at work. Character fractures, but intelligence is enshrined."Artless: Ignorance in the Novel and the Making of Modern Character" argues that both of these presumptions are misplaced, and that the early moments of British modernism instead consolidated characterization around a form of ignorance, or what I call "artlessness" — a condition through which characters come to unlearn the educations that have constituted them, and so are able to escape the modes of knowledge imposed by the prevailing educational establishment. Whether for Aristotle or Hegel, Freud or Foucault, education has long been understood as the means by which subjects are formed; with social circumstances put in place before us, any idea of independent character is only a polite fiction. In fiction itself, this process is built into the form of the Bildungsroman, where the narrative ends only when socialization is secured, with fit elements absorbed into the social structure, and unfit elements expunged. With the passage of the Elementary Education Act of 1870, the British government was for the first time able to assert this influence explicitly, establishing secular state control of education and creating an enormous class of newly literate readers. Modernism's signature style — its baroque locutions, its obscure references — has most often been read as the attempt of educated elites to alienate these inexperienced readers by making literature intelligible only to the eminently intelligent. But when facing the state's newly acknowledged role in socializing subjects, novelists as otherwise antagonistic to one another's work as Henry James, Thomas Hardy, D. H. Lawrence, and the aesthetes of the Bloomsbury group, from Lytton Strachey and John Maynard Keynes to Virginia Woolf, all commonly responded, I contend, by resisting education's role in forming character in the first place. The figures who would go on to shape the modernist movement used their narratives to escape this pedagogical construct, imagining an alternative to the Bildungsroman model capable of chronicling an incremental divestment from social authority.This reversal of modernism's priorities offers to reorganize not only our understanding of the period, but of the function of character in structuring a reader's experience. Critics seldom imagine "modernist character" as a category deserving further definition. Gerard Genette famously suggested that there are no characters in Proust, because all are subject to the author's totalizing style. Recent inquiries, like Philip Weinstein's, Gregory Castle's, or Jed Esty's, entertain the very notion of modernist character only to suggest that it was sacrificed in favor of form. As this project uncovers, however, many of modernism's signature formal gestures — from stream of consciousness narration in James to minimalist depictions of the Great War in Lawrence — were first tested and contested as strategies for abetting artlessness in characterization. At root, "Artless" makes a case for the almost perfect convergence between a work's unraveling and its reader's reception; the works it considers aspire towards complete readerly accessibility, ultimately effacing any interference from intermediate authorities, even their authors.My first chapter, "The Educations of Isabel Archer," makes character's precedence over form explicit through comparison of a single scene in the two versions of Henry James's The Portrait of a Lady, the original 1881 edition alongside the New York Edition of 1906. Isabel, James's heroine, has long been read as the prototypical Bildungsroman protagonist, one whose intelligence is so penetrating that her education is achieved instantaneously when a mere glance arrests the history of her husband's onetime affair with her close friend. In the original 1881 edition, Isabel observes that "Madame Merle sat there in her bonnet," and when mere sentences later we find her "standing on the rug," the reader's shock can only be commensurate to Isabel's own. With the original sequence, James had in fact produced stream of consciousness narration, well before its recognized first appearance in Edouard Dujardin's 1887 Les Lauriers sont coupés. Yet with a single change to the New York Edition, James cancels a formal effect that had captured Isabel's intelligence at its most potent and immediate. What readers witness in the New York Edition is not Isabel's awakening knowledge, but her sudden ability to exorcise all that she has thus far been taught. When forced to choose between his character's independence from social constraint and the formal innovation of "sat," James chooses character. Isabel's passage from intelligence to ignorance between 1881 and 1906 thus signifies a reevaluation of the role of education in fiction across the period itself.Subsequent chapters track the role of formal and narrative structures in allowing readers to recognize — and ultimately embrace — artlessness. In the case of Thomas Hardy's Jude the Obscure (1895), as described in my second chapter, "Educational Epidemiology," the story of the "Fawley curse" provides a model for narrative's pedagogical potential: to have learned the story is to share in its misfortune. This model multiplies relentlessly, almost epidemiologically, so that the party at greatest risk becomes Hardy's own reader. By extending the pedagogical production of narrative beyond its own pages, Jude the Obscure frames the ease with which education entangles individuals in a social fabric, even against their will. We ourselves face a choice: between sympathy to Sue and Jude's characters, or obedience to the narrative form that has infected us. As the following chapter, "Knowing War in Women in Love," suggests, the curiously repetitive characterizations and tautological phrases that riddle D. H. Lawrence's 1920 novel capture how thoroughgoing artless representations must be to escape the pedagogical system entirely. In response to then contemporaneous changes to libel law and to philosophical disputes over the definition of personhood, Lawrence essentially removed the entire field of referential definition from the novel between drafts, excising the very connection between words and reference that allows a set of phrases to single out a person in particular. Lawrence's characters remain uncompromised by convention because their circumstances can never be named. Women in Love carries artlessness to a new extreme, marking the moment when the stakes of character became compelling enough to organize all else around it. Lawrence's characters operate in a world so thoroughly desocialized that they — with Lawrence's original readers — are able to overlook that even the most mobilizing social event of their lifetimes, the First World War, is unfolding on the novel's every page without ever being referenced.Artlessness's elaboration thus gives us a different way of accounting for the interests that informed the modernist moment: character in fact predominated over form, ignorance over intelligence. But in the high style of the Bloomsbury group, by which modernism is best known, these values appear obviously inverted. My final chapter, "Time Passes: How Bloomsbury Civilized Ignorance," concludes by alternating between early and late moments in Bloomsbury's collective career to uncover what became of modernist character. Early expressions of artlessness, such as Strachey's portrait of the headmaster of Rugby, Dr. Thomas Arnold, in the briefest, most withering, and most personal sketch of Eminent Victorians (1918), have simply grown to exaggerated proportions by the time of Queen Victoria (1921). So total there is Strachey's tone that all of Queen Victoria becomes an encounter with ignorance, refusing to allow intelligence to penetrate for even a moment. Alternatively, the assertions of old age cast prior achievements in a new light. Through John Maynard Keynes's 1938 essay "My Early Beliefs," where he regrets his Cambridge contemporaries' blithe indifference towards time, Keynes's efforts in The Economic Consequences of the Peace (1919) can be freshly read not as a send-up of the stupidity that had marred the Paris Peace Conference, but as an attempt instead to force an alternative treatment of time. The graying heads of state have read Europe's recent past with the complacent quiescence owed to a completed Bildungsroman, and by animating the temporality of what he repeatedly calls "the character of the Peace," Keynes endeavors to unlearn that assumption. This chapter concludes by considering Virginia Woolf's To the Lighthouse (1927), a novel that in its pivotal section, "Time Passes," seems to fragment character in favor of style just as much as contemporary critical accounts of modernism have alleged. Yet I argue that the central figure of "Time Passes" is not Lily Briscoe or Mrs. Ramsay, but Mrs. Bast, the unschooled and ostensibly unimportant housekeeper, whose sole attestation is that she "never knew the family." Mrs. Bast, I suggest, is in fact Jacky Bast, the wife of E.M. Forster's Leonard in Howards End, the clerk whose fatal flirtation with education forms the basis of many charges of modernism's intellectual elitism. Yet by amending Forster's story, a coherent concept of character, rooted in ignorance, survives even "Time Passes," and better still, is responsible for putting it into order.If modernism maintains no interest in alienating the masses, this dissertation ultimately allows us to consider who is meant to read modernist texts, and for what purpose. As critics, I contend, we have potentially long been engaged in overreading modernism. The widespread puzzlement of Women in Love's every critic is proof alone that it is not intended to reward the intellectual efforts of professional scholars. "Artless" then not only names a particular historical phenomenon, a teleology by which modernism was made, but also supplies a theory of reading practice. For all the intelligence ascribed to Henry James or to the Bloomsbury set, what we witness in James's revision of "sat," or in Keynes's willingness to undermine the certainty of even his own economic forecasts, is an essential effacement of authorial authority. Artlessness finally amounts to a conviction that characters are capable of spelling their own terms, free from even the interference of their authors. The process is obvious, even automatic. Any reader then is capable of seeing artlessness unfold, and of watching the hold of any prior determinant, be it the missteps of one's own education, or officially sanctioned history, or the novel as a genre, gradually lose its influence. By encountering artless texts, it is the reader of the early modernist novel, irrespective of class or background, who comes to unlearn.

La presente tesis tiene como propósito contribuir al conocimiento sobre la tecnología metalúrgica en tiempos del Tawantinsuyu. Para ello se planteó como objetivo conocer las maneras de producción metalúrgica en la provincia de Catamarca a través de un abordaje arqueológico. Por un lado, se estudiaron las evidencias de producción registradas en el sitio Quillay (valle de Hualfín, dpto. Belén, Catamarca) que presenta un importante conjunto de hornos. Por otro lado, se recurrió al análisis de piezas de metal disponibles en colecciones de museos (Museo de La Plata, Museo Cóndor Huasi y Museo de sitio de El Shincal). Los antecedentes de estudios sobre metalurgia en la República Argentina se remontan a los primeros estadios de la disciplina arqueológica, principalmente de la mano del análisis de objetos de metal, incorporando desde las últimas décadas del siglo XX estudios de sitios arqueológicos con contextos productivos. No obstante, aún resultan escasas las evidencias sobre hornos metalúrgicos. Es por ello que, se realizó una revisión sobre estructuras pirotécnicas empleadas en las distintas etapas del proceso metalúrgico en la región Andina, con el fin de contrastar y evaluar las estructuras de Quillay. Esta investigación siguió una perspectiva antropológica sobre la tecnología, entendiendo a la metalurgia como un fenómeno holístico que vincula todas las dimensiones de la vida social, al ser un sistema integrado por lo político, lo social y lo sagrado. Por lo tanto, se indagó sobre distintos aspectos: recursos materiales, implementos y herramientas, funcionalidad, procedimientos técnicos de fabricación, secuencias de comportamiento, elecciones tecnológicas, identidad y rol de los artesanos, gestión de recursos y organización social del trabajo, todos ellos contextualizados en el sistema socio-cultural que les otorga sentido. Durante los trabajos de campo se realizaron prospecciones en el sitio que resultaron en la detección de más de una treintena de hornos asociados a desechos metalúrgicos, instrumentos de molienda, materiales cerámicos y refractarios, entre otros. Se efectuó un ordenamiento zonal dividiendo al sitio en un sector productivo con varios conjuntos de hornos y se realizó un mapeo más preciso del espacio de recintos. Se analizó el material cerámico, refractario y lítico obtenido en las recolecciones superficiales de ambos sectores. Con posterioridad, se realizaron excavaciones en hornos y recintos. A partir de los primeros, fue posible determinar la morfología completa de las estructuras pirometalúrgicas, que no se conocían hasta el momento y entender su funcionamiento. Por otra parte, las evidencias registradas en el sector de recintos permitieron considerarlo como un espacio de habitación y de producción de comida, donde fueron procesados elementos vegetales y animales a juzgar por los restos óseos y botánicos. Desde una aproximación arqueometalúrgica, se procedió a la caracterización macro y microscópica de las principales evidencias de producción. Entre los indicadores de producción metalúrgica se reconocieron hornos y escorias metalúrgicas, resto de leños carbonizados, materiales refractarios con inclusiones metálicas, fragmentos de mineral y metal e instrumentos de molienda. Mediante estudios especializados de laboratorio sobre estos materiales, se buscó dar respuesta a inquietudes vinculadas a las etapas de transformación de las materias primas, las modalidades de producción y de organización. Esta información fue complementada con estudios técnicos sobre piezas de metal inkaicas para indagar la forma en que los objetos fueron fabricados. Entre las principales conclusiones, se propone a Quillay como un taller metalúrgico a gran escala, donde se llevaron a cabo las primeras etapas del proceso productivo, es decir la metalurgia extractiva de metal de cobre. Los metalurgistas eran de la zona a juzgar por los materiales recuperados y algunas soluciones tecnológicas, que no difieren de las identificadas en otros sitios cercanos. La presencia Inka está materializada a través de elementos sutiles pero presentes, como la parafernalia cerámica estatal, la magnitud en la escala productiva, la utilización de hornos para la fundición y la salida externa del producto metálico obtenido, entre otros. Por otro lado, los hornos de Quillay presentan un diseño único dentro de las estructuras pirometalúrgicas conocidas hasta el momento para la región Andina. Por consiguiente, se propone que la práctica de fundición en este taller adquirió una modalidad tecnológica distintiva producto de innovaciones realizadas en el marco de las nuevas relaciones socio-políticas imperantes con la llegada de los Inkas a la región. Se considera a este taller como un espacio especializado inserto en una logística macroregional de producción de metales, dónde no produjeron objetos, sino que se llevaban el metal de cobre obtenido para su trabajo posterior en otras regiones. Por último, las piezas de metal participarían dentro de estrategias políticas vinculadas a prácticas sagradas, que permitieron legitimar la estructura social y afianzar el tejido social del Tawantinsuyu. ; The purpose of this thesis is to contribute to the knowledge about metallurgical technology in the times of Tawantinsuyu. For this, the objective was to know the ways of metallurgical production in the province of Catamarca through an archaeological approach. On the one hand, the production evidences registered at the Quillay site (Hualfín valley, Belén department, Catamarca) that presents an important set of furnaces were studied. On the other hand, metal pieces available in museum collections were analyzed (La Plata Museum, Condor Huasi Museum and El Shincal museum site). The history of studies on metallurgy in Argentina goes back to the first stages of the archaeological discipline, mainly from the analysis of metal objects, incorporating since the last decades of the 20th century, studies of archaeological sites with production contexts. However, there are still little evidences of metallurgical furnaces. That is why, it was made a review of the pyrotechnic structures used in the different stages of the metallurgical process in the Andean region, in order to contrast and evaluate the Quillay structures. This research followed an anthropological perspective on technology, considering metallurgy as a holistic phenomenon that links all dimensions of social life, being a system composed of the political, the social and the sacred. Therefore, we inquired about different aspects such as: material resources, tools and implements, functionality, technical manufacturing procedures, behavioral sequences, technological choices, identity and role of craftsmen, resource management and social organization of work, all of them contextualized in a socio-cultural system that gives them meaning. During the field works, site surveys were conducted that resulted in the detection of more than thirty furnaces associated with metallurgical waste, grinding instruments, ceramic and refractory materials, among others. Besides, a zonal ordering separating the site into a productive sector with several sets of furnaces and a more precise mapping of the space of enclosures were made. The ceramic, refractory and lithic material obtained in the superficial collections of both sectors was analyzed. After that, excavations in furnaces and enclosures were carried out. On one hand, from the furnaces, it was possible to determine the complete morphology of this pyrometallurgical structures, which were not known until the moment and to understand in detail their operation. On the other hand, the evidences registered in the enclosures sector (e.g. skeletal and botanical remains) allowed to consider it as a housing and food production space, where vegetable and animal elements were processed. From an archeometallurgical approach, we proceeded to the macro and microscopic characterization of the main evidence of production. Metallurgical production indicators included metallurgical furnaces and slags, charcoal, refractory materials with metallic inclusions, mineral and metal fragments and grinding instruments. Through specialized laboratory studies conducted on these materials, we sought to respond to concerns related to the stages of transformation of raw materials, production methods and organization. This information was complemented with technical studies on Inka metal pieces to investigate the way in which the objects were manufactured. Among the main conclusions, we propose Quillay as a large-scale metallurgical workshop, where the first stages of the production process were carried out, i.e. the extractive metallurgy of copper metal. The metallurgists were from the area judging by the recovered materials and some technological solutions, that do not differ from those identified in other nearby sites. The Inka presence is materialized through subtle but present elements, such as: the state ceramic paraphernalia, the magnitude in the productive scale, the use of furnaces for the smelting and the external output of the obtained metallic product, among others. The furnances of Quillay present a unique design within the pyrometallurgical structures known so far for the Andean region. Therefore, it is proposed that the smelting practice in this workshop acquired a distinctive technological modality as a result of innovations carried out within the framework of the new socio-political relations prevailing with the arrival of the Inkas to the region. This workshop is considered as a specialized space inserted in a macroregional logistics of metal production, where no objects were produced, but rather the copper obtained for their subsequent work was taken to other regions. Finally, the pieces of metal would participate in political strategies linked to sacred practices, which allowed to legitimize the social structure and strengthen the social system of Tawantinsuyu. ; Facultad de Ciencias Naturales y Museo (FCNM)

Utemeljen na polazištima kritički orijentiranih sigurnosnih studija i studija terorizma, rad propituje metodološke, epistemološke pa i ontološke aspekte fenomena državnog terorizma. Tvrdi se kako je državni terorizam sustavno zanemareno područje znanja o terorizmu, iako je empirijski vrlo evidentan fenomen. U prvom dijelu rada propituje se klasična i suvremena politološka, sociološka, pravna i filozofska misao važna za razumijevanje države, sigurnosti, terorizma i državnog terorizma. Počevši od Weberove definicije države kao nositeljice monopola na nasilje i njegova koncepta razlikovanja vladavine (Herrschaft) i sile (Macht) tvrdi se da monopol na silu ne podrazumijeva korištenje svakog oblika sile i da država ne može biti ekskulpirana u situacijama kada koristi silu koja ima sva obilježja terorizma. Upravo za ključnim obilježjima terorizma traga se u drugom dijelu rada gdje se analizira postojeće znanje o terorizmu i državnom terorizmu. Na temelju postojećih definicija koje čine bazu od ukupno 373 definicije, sadržajnom i frekvencijskom analizom, dolazi se do operacionalne definicije terorizma i državnog terorizma. Izlučenih šest konstitutivnih elemenata terorizma ukazali su da je državni terorizam organizirana upotreba sile i nasilja ili prijetnja upotrebom nasilja kojom se posredstvom intencionalnog širenja straha odnosno terora, a na temelju anticipiranih reakcija širih psiholoških učinaka, nastoje ostvariti politički ciljevi, a kojega provodi i/ili sponzorira država. U fokusiranoj studiji s mnogo slučajeva u trećem dijelu analizira se državni terorizam na empirijskim primjerima dvadeset i jedne države (N=21). Slučajevi su selektirani na stogodišnjem dijakronijskom kontinuumu, počevši od 1914. godine i sarajevskog atentata na austro-ugarskog prijestolonasljednika Franju Ferdinanda pa do recentnih primjera protuterorističkih politika. Kroz povijesnu perspektivu, komparativnom metodom uz primjenu dizajna najrazličitijih slučajeva, potvrđena je polazna pretpostavka: terorizam jest ciljno racionalno sredstvo za postizanje političkih ciljeva država i njegova je pojavnost neovisna o tipu političkog režima. Kvalitativna i kvantitativna obilježja državnog terorizma nerijetko se razlikuju kako između tako i unutar triju poduzoraka (režima), no usprkos kontekstualnim razlikama, može se utvrditi da je u totalitarnim režimima državni terorizmu ekstremnih razmjera i predstavlja važnu polugu vladavine, dok je u autoritarnima, a napose u demokratskima riječ o fokusiranijem državnom nasilju, najčešće sa specifičnim oblicima djelovanja. ; The basis of this doctoral work rests on the fact that the state terrorism is ignored in the context of mainstream security and terrorism knowledge. Security studies as well as rapidly growing terrorism studies are predominantly focused on non-state terrorism. Critical voices which indicating the importance of the state terrorism phenomenon have emerged in the mid-1990s. Based on the starting points of critically oriented security studies and terrorism studies, this work analyzes the methodological, epistemological and even ontological aspects of the phenomenon of state terrorism. It is argued that the state terrorism is systematically neglected area of knowledge, although it is very evident phenomenon. In the first part of this doctoral work the classical and the contemporary political, social, philosophical thought and jurisprudence important for the understanding of the state security, terrorism and state terrorism have been examined. Max Weber's concept of the state and difference between legitimate domination (Herrschaft) and coercive power (Macht) in the exercise of sovereign state functions is at the center of theoretical discussions. We claim that this distinction remained outside of much Western scholarship. Their concepts are based on logic of what the state and its relations to society should be not what it is. In contrast to this mainstream normative oriented model we examine the empirical reality which is laden of state terrorism examples. Therefore, the second part of this work is dedicated to analysis of existing knowledge about terrorism and state terrorism. The emphasis is on the definitions of terrorism, so for this purpose the database of 373 terrorism definitions was constructed. Definitions collected from the scientific and academic sources, the expert sources, the available official sources of various institutions and organizations, news, etc. were subjected to content and frequency analysis. Those analyses indicated six key elements used for defining state terrorism, which is relevant to the selection of empirical cases. It is found that the state terrorism is the use of organized force and violence or threat to use violence as a means of intentional spreading fear and terror based on the anticipated reactions of broader psychological effects which seeks to achieve political objectives and which is conducted and/or sponsored by the state. It is not an ideology, but the strategy and tactic that can be used by all, including the states. Despite the fact that the most of the definitios are actor-neutral and that their contents coincide, there is no unified definition. According to such understanding, the third part is a focused study with a lot of cases (N=21) where the unit of analysis was state terrorism and analytical sub-units were states (cases) selected from the one century time span (1914th-2014th) complemented with the most recent cases (until the end of 2016th). Thus, it is a diachronic analysis (cross-historical analysis). Since the selected cases differ in several relevant independent variables (social, economic, geographic, cultural) the comparative analysis is based on the most different systems research designs. The basic criterion of comparison was the regime (totalitarian, authoritarian and democratic) in accordance with the tipology of Juan Linz. The main aim of such typology and case selection was to test the general thesis: terrorism is an integral instrument of state action that occurs in all types of political regimes and which states used/use as a form of rational choice to achieve their goals. The third part includes political and sociological analysis of primary and secondary sources for each case (state). The analysis of state terrorism included Italy during Mussolini, Nazi Germany, Lenin and Stalin Russia/Soviet Union, communist Poland, Mao Zednog's China, North Korea regime and Idi Amin's Uganda as a totalitarian regimes. The second group of states are, according to Linz proposal, authoritarian regimes. Here is a Serbian example of state sponsored terrorism in Sarajevo 1914 and assassination of Archduke Franz Ferdinand. Another example is Yugoslavia from the mid of 1960 even if it is not purely clear is it predominantly totalitarian or authoritarian regime. Other examples are the rule of Francisco Franco in Spain, death squad in Argentina, Gaddafi's Libya, the rule of Shah Reza Pahlavi in Iran and Suadi Arabia sponsoring of terrorism. Within a democratic cluster the United States of America, Israel, United Kingdom, France, Russian Federation, modern Turkey and Macedonia were analysed. The main findings in turn suggest that the state terrorism was/is practiced in totalitarian, authoritarian and democratic systems, was/is used in war or peace, was/is used by the rich and the poor countries of different cultural, political, economic, geographic and other features. In other words, terrorism is an universal form of state action, but the specific context of each of the analyzed cases does not provide the right to generalize or compare countries according to the basic independent variables - the type of regime. Divided societies and various social cleavages like political (ideological), ethnic, cultural, language, religious, economic and other are evident in the most of the internal state terrorism cases. Although the contexts of countries are quite heterogeneous, in each case analyzed rationality is a common feature of state terrorism. Statet are trying to achieve political goals in the most effective way, what is decisively for using a specific form of violence or threats of violence that we call terrorism. Although it is one of the most frequently used terms in the social sciences, it is evident that terrorism is not conceptually cleared. It is deeply socially constructed concept which depends on a variety of interests. This also affects the contemporary counterterrorism policy. Within the science and policy, terrorism is predominantly viewed as a war and/or criminal. Terrorism is not treated as a phenomenon that is generated from the political area and counterterrorism policies do not target the real causes of terrorism. The perspective of terrorism as a war and crime which is imposed by politics that cooperates with science, leads to a spiral of violence. Illegal and immoral state counterterrorism actions lead to the even more brutal reactions of non-state groups. This trend is especially noticeable from September 9/11 when the "war on terror" started. From this moment it is especially evident that in the name of national security, the degradation of democratic values and endangering human rights and civil liberties have begun. This is best reflected in the new security policies, counterterrorism laws and the state of emergency institute. Also, the democratic deficits are obvious in the examples of interventions in other countries. Illegal character of the war in Iraq shows that international law is not a guarantee nor law nor justice. Those are some contemporary examples of state illegal actions which could be classified as state terrorism in democratic states, but the history is full of state terrorism evidence. Totalitarian and authoritarian regimes in the 20th century, as well as some actual examples, suggesting that the scientific community is biased and ignores the important historical facts as well as contemporary trends. By securitization of terrorism concept, the state harnessed science to its own interest – first of all creating counterterrorism policies. Instrumented science can act only within the limits defined by the state. The main characteristic of the joint state and scientific activity is hypocrisy where identical phenomena do not have identical names. State and science are taking a morally superior position, so state terrorist actions are called "necessary security measures", and terrorism as a pejorative term is reserved only for non-state actors. Further scientific and political ignoring of state terrorism topic, denying a unique definition of terrorism, refusing the recognition of state crimes that fall into the category of terrorism and insistence on counterterrorism as war strategy only feeds the modern evil of non-state terrorism. As long as there is not a change of paradigm in which the force will be firmly under the auspices of the law and policy of double standards will not exist, it is not realistic to expect that the state will eliminate the problem of contemporary non-state terrorism.

During the years, neuroprosthetic applications have obtained a great deal of attention by the international research, especially in the bioengineering field, thanks to the huge investments on several proposed projects funded by the political institutions which consider the treatment of this particular disease of fundamental importance for the global community. The aim of these projects is to find a possible solution to restore the functionalities lost by a patient subjected to an upper limb amputation trying to develop, according to physiological considerations, a communication link between the brain in which the significant signals are generated and a motor prosthesis device able to perform the desired action. Moreover, the designed system must be able to give back to the brain a sensory feedback about the surrounding world in terms of pressure or temperature acquired by tactile biosensors placed at the surface of the cybernetic hand. It in fact allows to execute involuntarymovements when for example the armcomes in contact with hot objects. The development of such a closed-loop architecture involves the need to address some critical issues which depend on the chosen approach. Several solutions have been proposed by the researches of the field, each one differing with respect to where the neural signals are acquired, either at the central nervous systemor at the peripheral one,most of themfollowing the former even that the latter is always considered by the amputees amore natural way to handle the artificial limb. This research work is based on the use of intrafascicular electrodes directly implanted in the residual peripheral nerves of the stump which represents a good compromise choice in terms of invasiveness and selectivity extracting electroneurographic (ENG) signals from which it is possible to identify the significant activity of a quite limited number of neuronal cells. In the perspective of the hardware implementation of the resulting solution which can work autonomously without any intervention by the amputee in an adaptive way according to the current characteristics of the processed signal and by using batteries as power source allowing portability, it is necessary to fulfill the tight constraints imposed by the application under consideration involved in each of the various phases which compose the considered closed-loop system. Regarding to the recording phase, the implementation must be able to remove the unwanted interferences mainly due to the electro-stimulations of themuscles placed near the electrodes featured by an order of magnitude much greater in comparison to that of the signals of interest amplifying the frequency components belonging to the significant bandwidth, and to convert them with a high resolution in order to obtain good performance at the next processing phases. To this aim, a recording module for peripheral neural signals will be presented, based on the use of a sigma-delta architecture which is composed by two main parts: an analog front-end stage for neural signal acquisition, pre-filtering and sigma-delta modulation and a digital unit for sigma-delta decimation and system configuration. Hardware/software cosimulations exploiting the Xilinx System Generator tool in Matlab Simulink environment and then transistor-level simulations confirmed that the system is capable of recording neural signals in the order of magnitude of tens of μV rejecting the huge low-frequency noise due to electromyographic interferences. The same architecture has been then exploited to implement a prototype of an 8-channel implantable electronic bi-directional interface between the peripheral nervous system and the neuro-controlled hand prosthesis. The solution includes a custom designed Integrated Circuit (0.35μm CMOS technology), responsible of the signal pre-filtering and sigma-delta modulation for each channel and the neural stimuli generation (in the opposite path) based on the directives sent by a digital control systemmapped on a low-cost Xilinx FPGA Spartan-3E 1600 development board which also involves the multi-channel sigma-delta decimation with a high-order band-pass filter as first stage in order to totally remove the unwanted interferences. In this way, the analog chip can be implanted near the electrodes thanks to its limited size avoiding to add a huge noise to theweak neural signals due to longwires connections and to cause heat-related infections, shifting the complexity to the digital part which can be hosted on a separated device in the stump of the amputeewithout using complex laboratory instrumentations. The system has been successfully tested from the electrical point of view and with in-vivo experiments exposing good results in terms of output resolution and noise rejection even in case of critical conditions. The various output channels at the Nyquist sampling frequency coming from the acquisition system must be processed in order to decode the intentions of movements of the amputee, applying the correspondent electro-mechanical stimulation in input to the cybernetic hand in order to perform the desired motor action. Different decoding approaches have been presented in the past, the majority of them were conceived starting from the relative implementation and performance evaluation of their off-line version. At the end of the research, it is necessary to develop these solutions on embedded systems performing an online processing of the peripheral neural signals. However, it is often possible only by using complex hardware platforms clocked at very high operating frequencies which are not be compliant with the low-power requirements needed to allow portability for the prosthetic device. At present, in fact, the important aspect of the real-time implementation of sophisticated signal processing algorithms on embedded systems has been often overlooked, notwithstanding the impact that limited resources of the former may have on the efficiency/effectiveness of any given algorithm. In this research work it has been addressed the optimization of a state-of-the-art algorithmfor PNS signals decoding that is a step forward for its real-time, full implementation onto a floating-point Digital Signal Processor (DSP). Beyond low-level optimizations, different solutions have been proposed at an high level in order to find the best trade-off in terms of effectiveness/efficiency. A latency model, obtained through cycle accurate profiling of the different code sections, has been drawn in order to perform a fair performance assessment. The proposed optimized real-time algorithmachieves up to 96% of correct classification on real PNS signals acquired through tf-LIFE electrodes on animals, and performs as the best off-line algorithmfor spike clustering on a synthetic cortical dataset characterized by a reasonable dissimilarity between the spikemorphologies of different neurons. When the real-time requirements are joined to the fulfilment of area and power minimization for implantable/portable applications, such as for the target neuroprosthetic devices, only custom VLSI implementations can be adopted. In this case, every part of the algorithmshould be carefully tuned. To this aim, the first preprocessing stage of the decoding algorithmbased on the use of aWavelet Denoising solution able to remove also the in-band noise sources has been deeply analysed in order to obtain an optimal hardware implementation. In particular, the usually overlooked part related to threshold estimation has been evaluated in terms of required hardware resources and functionality, exploiting the commercial Xilinx System Generator tool for the design of the architecture and the co-simulation. The analysis has revealed how the widely used Median Absolute Deviation (MAD) could lead o hardware implementations highly inefficient compared to other dispersion estimators demonstrating better scalability, relatively to the specific application. Finally, two different hardware implementations of the reference decoding algorithm have been presented highlighting pros and cons of each one of them. Firstly, a novel approach based on high-level dataflow description and automatic hardware generation is presented and evaluated on the on-line template-matching spike sorting algorithmwhich represents the most complex processing stage. It starts from the identification of the single kernels with the greater computational complexity and using their dataflow description to generate the HDL implementation of a coarse-grained reconfigurable global kernel characterized by theminimumresources in order to reduce the area and the energy dissipation for the fulfilment of the low-power requirements imposed by the application. Results in the best case have revealed a 71%of area saving compared tomore traditional solutions,without any accuracy penalty. With respect to single kernels execution, better latency performance are achievable stillminimizing the number of adopted resources. The performance in terms of latency can also be improved by tuning the implemented parallelismin the light of a defined number of channels and real-time constraints, by using more than one reconfigurable global kernel in order that they can be exploited to perform the same or different kernels at the same time in a parallel way, due to the fact that each one can execute the relative processing only in a sequential way. For this reason, a second FPGA-based prototype has been proposed based on the use of aMulti-Processor System-on-Chip (MPSoC) embedded architecture. This prototype is capable of respecting the real-time constraints posed by the application when clocked at less than 50 MHz, in comparison to 300 MHz of the previous DSP implementation. Considering that the application workload is extremely data dependent and unpredictable due to the sparsity of the neural signals, the architecture has to be dimensioned taking into account critical worst-case operating conditions in order to always ensure the correct functionality. To compensate the resulting overprovisioning of the system architecture, a software-controllable power management based on the use of clock gating techniques has been integrated in order tominimize the dynamic power consumption of the resulting solution. Summarizing, this research work can be considered a sort of proof-of-concept for the proposed techniques considering all the design issues which characterize each stage of the closed-loop system in the perspective of a portable low-power real-time hardware implementation of the neuro-controlled prosthetic device.

Issue 63.3 of the Review for Religious, 2004. ; Communal Discernment . Heritages Prayer Vocation QUARTERLY 63.3 2004 Revlew for Rel~igious helps people respond'and be faithful to Goit~s universal call to holiness "by making available to ~be~° tbe spiritua! legiicie~s tbat flow from the cbarisms of Catbolic,~consecrated life. Review for Religious (ISSN 0034-639X) is published quarterly 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 E-Mail: review@slu.edu ¯ ~reb site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ St. Joseph's Provincial House 333 South Seton Avenue ¯ Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2004 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. 0 for religious LIIV~NG OUR CATHOLIC LEGACIES Editor Associate Editor Canonical Counsel Column Scripture Column Editorial Staff Vdebmaster Advisory Board David L. Fleming SJ Philip C. Fischer SJ Elizabeth McDonough OP Eugene Hensell OSB Mary Ann" Foppe Tracy Gramm Judy Sharp Clare Boehme~ ASC Steve Erspamer SM Kathleen Hughes RSCJ Ernest E. Larkin OCarm Louis and Angela Menard Bishop Terry Steib SVD Miriam D. Ukerids CSJ QUARTERLY 63.3 2004 contents 230 communal discernment Election and Communal Discernment: Goals, Myths, and Gifts Ted Dunn clarifies some of the reasons for using communal discernment as a method for electing leadership. 244 249 heritages Frances Siedliska's Mystical Life Barbara Sudol CSFN enters us into the mystical prayer experiences that marked the life of Frances Siedliska, foundress of the Congregation of the Sisters of the Holy Family of Nazareth. Is Even More Good Coming from Nazareth? A. Paul Dominic SJ gives witness to the new form of religious life represented in the Little Brothers of Jesus. 263 274 prayer Not for the Faint of Heart: Journaling into Honest Prayer Ren~e Nienaber SND shares her experience of journaling in prayer that brings both focus and perspective in our relationship with God arid with others. A Hidden Treasure of the Ignatian Exercises J. Thomas Hamel sJ describes experiences in the life and writings of St. Ignatius Loyola which give an insight into prayer as "looking." Review for Religious Fidelity and Commitment: Letter to a Young Marist Brother Sefin Sammon FMS as superior general writes a letter to his brothers below age forty about nurturing the commitment to their vocation. 305. Vocations and Vocation Discernment Charles J. Jackson sJ describes vocation in terms of the initial call people experience and their ongoing responsiveness to God's action in their life, and then uses this description to explain vocation discernment in terms of preconditions and repeated process. 316 Why One Younger Religious Stays Terri Emslie PBVM reflects on her own growth in religious life in the face of personal gaps and the gaps of others within the same congregation. 228 Prisms 323 Canonical Counsel: Religious Institutes as Juridi~ Persons in Reconfiguration 329 Book Reviews 63.3 2004 prisms Everyone receives the divine call to be holy. For God is the One who calls us all to "be holy as I am holy." The Vatican II docu-ments re-emphasized this universal vocation to holiness. In our Catholic tradition, vocation tends to remain a word restricted to the calls of priests and bishops and women and men vowed in the consecrated lifeform. But everyone is being called by God to grow in holiness, that is, in his or her relationship with God. And everyone is called by God to a way of living out this holiness. To learn God's idea of this way of living, we need to pray, especially to listen to God. We need to reflect with the word of God. We need to take in the opinions and advice of others, especially friends and those who know us well. In other words, we need to be in a process of discern-ment if we are to attune ourselves to the way that God seems to be drawing us to fulfill our basic vocation to holiness. As one recent writer notes, there is no lack of vocations in the church. Rather there seems Review fbr Religious to be a lack of awareness among church members of the twofold call: to holiness and to a particular ~ay that God has in mind--for us to respond to. If all Catholics took seriously the personal calling from God, we would find ourselves in a church and a world in which the kingdom of heaven was being made the more visible. We would have a church that was alive with people in the tradi-tional ~service roles. Listening for and responding to God's call is the necessary foundation for a continuing Pentecost experience in our day. Closer to home, there have been a few different "call-ings" among the Review for Religious advisory board members. Brother Adrian Gaudin SC left the board some months ago when he found it necessary to cut back on his commitments. Sister Raymond Marie Gerard FSP has been assigned to new work in the Roman headquarters of the Daughters of St. Paul. Bishop Carlos Sevilla SJ has completed his six-year term. Brother Steve Erspamer SM, artist and liturgical design consultant, brings his expertise to our journal world. Sister Kathleen Hughes RSCJ, currently provincial of the United States province, offers her liturgical and theological wisdom. Bishop Terry Steib SVD, bishop of Memphis, Tennessee, contributes his experience of religious life, along with his ecclesial vision as bishop. As editor, I acknowledge my debt of gratitude to our three retiring board members. At the same time, I wel-come with great pride the three new members who bring such wonderful gifts in their counsel for Review for Religious. David L. Fleming sJ 63.3 2004 communal TED DUNN Election and Communal Discernment: Goals, Myths, and Gifts discernment For fifteen years my wife, Beth Lipsmeyer, and I have, as facilitators, been privileged to accom-pany many communities through communal dis-cernment leading to the election of leadership teams. We have discovered that there are not only wide-ranging views on what communal dis-cernment is, but also varied expectations regard-ing what it will achieve. In other words; beyond the election, What does communal discernment offer communities and what does the "commu-nal" part mean? On this topic there are myths, commonly held beliefs that no longer apply. In addition, while increasing numbers of commu-nities are using communal discernment, many of them focus so much one the outcome (the election) that they fail to see the gifts they are receiving along the way. I offer here some reflections on what I con-sider the worthwhile goals, common myths, and Ted Duma is a clinical psychologist. He and his wife operate Comprehensive Consulting Services; 6217 Mid Rivers Mall Drive, Suite 294; St. Charles, Missouri 63304. Review for Religious subtle gifts of communal discernment. There is, of course, no one right way to understand communal dis-cernment; every community defines its own objectives and ways of using it. With this article I invite your reflec-tions. I hope communities will dialogue among them-selves about how to get the most from the communal discernment they use in their elections. Goals of Discernment Like flipping a coin or agreeing that the majority rules, discernment is, after all is said and done, just another way to make decisions. Unlike flipping a coin, however, there is nothing random or quick about it. Discernment is intentional and requires a great deal of time if it is to be done well. Unlike a simple, democratic vote, in discernment it is the Spirit, not the majority, that rules. In communal discernment it is deepening partnership, rather than well-conducted campaigning, that ensures integrity and brings persuasion. The communal discernment we are discussing seeks the election of the best leaders. It is, however, about more than just choosing leaders. Another goal is to engage you in the drama of a deeper story, your collec-tive story, as it continues to unfold. In communal dis-cernment, bonds of partnership are formed and re-formed, woven together with your charism and your traditions and with questions of who you are called to become. Communal discernment offers all members the opportunity to influence how your leadership should function, to shape the team's values and style of working. A third goal .of communal discernment is to shape the nature of the partnership between elected leadership and membership. I would like to elaborate on this, for it appears central to the yearning of many communities. Communal discernment can create new ways for leadership and membership to be together. This includes 63.3 2004 Dunn ¯ Election and Communal Discernment sharing the same vision. To do this, to have the same vision living inside each member, they all must have some degree of ownership of it. Looking toward the future, they must, as partners, share in some detail how they envision it and what they hope to contribute to it. Communal discernment invites this kind of heartfelt talking and listening, such fostering of shared hope. Communities yearn to be able to share one another's gifts more fully, to affirm one another more fully, to feel more deeply the possibilities and power inherent in their being together in one community, no matter what their individual positions or ministries. Communities appear to be struggling for a deeper kind of partnership laced together by their personal commitments to, and their emotional investment in, their collective future. They want to become freer by having greater personal respon-sibility. This kind of partnership does not just happen. It may be a promise of faith, but it is formed by experience, tested by challenges, and re-formed through expressions of care, the anguish of confrontation, and the hard work of reconciliation. In communal discernment, opportu-nities abound to shape the partnerships you aspire to achieve. Communal discernment enables you to reflect, both personally and collectively, upon where your com-munity seems to be heading, what your vision of the future is, what your communal needs are, and what indi-vidual and collective gifts you possess to work with. Ideally, communal discernment will affirm and assist each and every one of you in your search for clarity and wisdom as you together appreciate your collective truth through a new kind of partnership. Thus, along with (1) choosing your leadership, com-munal discernment also enables your communities (2) to discover the values and style of leadership you want for yourselves and (3) to build the kind of partnership Review for Religious between elected leadership and membership that will enhance your preferred future. Myths of Discernment What follows are seven myths that I commonly hear expressed in our work across communities. While I have my opinions about these myths, I do not have definitive "answers" about them. My purpose in mentioning these, however, is to evoke conversation among you about what you believe. Eliciting your own understanding of your attitudes and belief about these seven so-called myths may help you to appreciate the terrain through which you will make your way during any future communal discernment efforts. Myth 1: Discernment is primarily between me and my God. Traditionally this has been true. Discernment has traditionally emphasized one's deeply personal and prayerful search for God's will. In recent years, however, communities have developed and emphasized the inter-play of personal and communal prayer. Beyond individ-ual prayer, communities are stretching the boundaries of personal discernment to include conversations as a way to hear what the Spirit is saying. In communal discernment, open dialogue pools the wisdom of your personal efforts so that together you can discover God's intentions. Personal and communal prayer, personal and shared reflection and dialogue, are increasingly the norm for the discernment used in elec-tions. Discernment is no longer just a private matter between you and your God. It is between you and your God, but also with and among all your fellow members bringing their God-given inspirations and longings and wisdom. Myth 2: Leaders are elected to represent what I want and believe. In a democracy, leaders are elected to "repre-sent" their constituency. People cast their votes for the 63.3 2004 Dunn ¯ Election and Communal Discernment In discernment the emphasis is on the process, not on the outcome, the election itself. candidates they believe will best represent them and speak up for their interests. These politicians are elected, in part, as conduits for the voices of their constituents. In discernment the emphasis is on the process, not on the outcome, the election itself. In fact, in the process there must be "detachment" from the outcome. This is necessary for people to hear what God may be asking, to hear the truth as it unfolds. Detachment from the outcome is meant to aid in listen-ing honestly to what is really being revealed rather than to what you already know, or expect to hear, or want or do not want to hear. In other words, if what someone tells you, or asks you to look at, seems to assail the out-come you prefer, you might stop your ears from hearing it. Setting aside your preferred outcome helps you to listen more honestly. If communal discernment has been done carefully, the subsequent voting expresses the wisdom of an enlightened group, not contentious efforts to put one's own candidate into the office. The power of individuals to enlighten, to forge partnerships, to stir vision, to cooperate in one another's future, is not limited to vot-ing. Your community's power in discernment is limited only by your difficulties in listening, your inhibitions about speaking, or your complicated efforts to get oth-ers to'speak for you. Discernment invites all of.y6u to give full voice to your most authentic truth. In a dis-cerned election, voting is only one of many oppor(-uni-ties (perhaps the least influential of all) to have your voice heard. Leaders called forth in this way are not so much elected to represent what you believe and to speak Review for Religious for you, but rather are affirmed to partner with all mem-bers in forwarding the movement of your community's mission. Myth 3: Discernment is primarily for those who are endorsed. From my perspective, and in our preferred approach to facilitating, communal discernment involves everyone in the community from beginning to end, not just those endorsed. Everyone goes through each phase of communal discernment, and everyone is invited to participate in processes along the way. Individual and communal prayer takes place throughout, Individual and shared reflections take place throughout.The interplay between personal and communal discernment is a dance that begins.with the preparations for endorsements and concludes with the election. While sometimes separate and sometimes together, all members (not just those endorsed) are engaged in discernment, and any process that is done separately needs to reconnect with the whole so that. there truly is a communal discernment. Our approach to communal discernment encourages the pooling of wisdom from past leadership and from those endorsed, from supportive,~ collaborative, .and deliberative members. Everyone is invited to submit endorsements, and these are the basis of invitations to the first discernment gathering, such as a discernment weekend. Those who attend come with the wider com-munity's blessings, input, prayers, and concerns, includ-ing expressions of desires and critical issues. Afterwards these persons bring to the community, at the "discern-ment assembly," their presumed group enlightenment. They share what they have found helpful and pertinent, and in turn they listen carefully to the wider commu-nity's wisdom--so'that all have a better basis for their continuing discernment. No matter how many phases or gatherings there are, the emphasis in communal discernment is to bring t 63.3 2004 Dunn ¯ Election and Communal Discernment together into unity the fruits of every individual or group discernment. Open dialogue, sharing discoveries along the way, and making decisions (such as to withdraw from the process) only in the context of the whole--all of these bolster trust in the overall discernment and in one another. Myth 4: Those with fewer endorsements are not serious contenders. Those with one, five, or fifty endorsements are of equal voice and value to the communal discern-ment. Each person endorsed, regardless of numbers, has been validly called. All are asked to consider themselves potential leaders and to discern with the Holy Spirit and the community. The Spirit is present to all, whether endorsed or not, and not more or less present according to the number of endorsements. It is a mistake to think of endorsements as a straw vote or, worse yet, as a reflection of the number of friends you have that believe in you. Endorsements are signs that people believe that you may have the quali-ties needed at this time in this leadership position. Numbers are not as important as what the endorsements invite you to explore. Those with the most endorsements may not be elected, and those with :one endorsement could be. We facilitated an election wherein a sister with one endorsement was ultimately elected after discern-ment had its deep effect on both her and the commuo nity. Endorsements are a departure point for conversation, an invitation to dialogue, and not a straw vote or a test of popularity. Do not expect numbers to satisfy your discernment questions, about either your faith or your future. Myth Y: Discernment means logically weighing pros and cons. Discernment, at its heart, is about searching for what God intends. While reason and logic are impor-tant, they are not of preeminent value. In discernment the irrational is not irreverent. Irrational processes of Re~iew for Religious cognition, such as our intuitions and our hearts' desires, are very much pa.rt of what leads us to God. We are made of head and heart, body and soul, mind and spirit. All of these are real. All are valid. Perhaps we can learn and appreciate better what God intends by allowing our-selves to be more fully ourselves, to embrace our human-ness in all its dimensions. That reason and our intuition, or logic and our feel-ings, may sometimes conflict is not itself a problem. Nor are we called to ignore one in favor of the other. Each of these different kinds of infor-mation needs to be understood in its own right. The invitation here is for deeper integration, not muting one in favor of another. What you think is right may conflict with how you feel. What you know may conflict with what you intuit. What you should do may conflict with what you want to do. Conflicting emo-tions and reasoning and intuitions .are signs that your dis-cernment is not as complete as it could be. The journey of faith often invites us to explore pos-sibilities beyond the boundaries of what reason and logic would dictate. Discernment is, in its essencE, a faith jour-ney, and, because there is a communal dimension to this, you are invited to make this journey with one another. Pros and cons are important to look at, and so is spiritual growth. Filtering the qualities needed for leadership is important, and so are opportunities for reconciliation. Assessing your future needs is important, and so too is the struggle to reinvest in community when your past wounds would urge you otherwise. Reason is important, and so is grace. Myth 6: Tbe election is where my voice really matters. Some may think that all this discernment talk is nice, What you think is right may conflict with how you feel. 63.3 2004 Dunn ¯ Election and Communal Discernment but in the end "I'I1 get my vote, and that's all that counts anyway." This is perhaps the biggest myth of all. In years past, when some were chosen to be delegates at chap-ters or senates, votes were the ultimate expression of the voices that mattered. If you were not chosen,, your del-egates carried your voice. If you were a delegate, your voice, expressed through voting, had the same weight as that of other delegates. Your vote expressed not only your own desire, but also spoke for those members not in attendance. The delegates were .often seen as privi-leged, and indeed they were, for only their voice was the one counted in the end. Whether through Robert's Rules or other rules, the voices heard at the time of election were confined to carefully laid-out rules of procedure. Votes equaled voice, and this voice was .the power of a privileged few. Most communities have moved to,open chapters or senates, whereall of you are invited to choose your own mode of participation .(supportive, collaborative, delib-erative). Everyone is offered the privilege of voting and, more important, the privilege of discernment. Your abil-ity to affect the shaping of your future, and to deter-mine the leaders to help you do so, is entirely~ dependent upon your personal choosing. You can be of little influ-ence if you choose minimal .participation:or have a great deal of influence if you involve yourself more deeply. Your voice matters at every step of the discernment, not just during the few hours you spend casting ballots. Your votes will be counted in the end, but, during the months that precede the voting; itis your discerning voices that count the most. In communal discernment the ones who shape the ultimate outcome are the ones who dialogue along the way, who listen and share, who invest in this faith journey and in one another. Myth 7: Discernment is mainly about cbtosing the most qualified. From our perspective, focusing upon the most Review for Religious qualified is as flawed an approach to discernment as its countercorollary, that you should elect only those per-sons who see eye-to-eye and can get along well. I believe that it is important for team members to have differ-ences and be able to work with them, that process is as important as outcome, that tasks are as important as rela-tionships, and that the ability to work as a team is as important as any team's constellation of gifts and tal-ents. You could elect the best and brightest, but, if they cannot get along, if they cannot gel into a cohesive work-ing unit, you will not see the best of what they have to offer. Likewise, if you elect those that get along with-out regard for the differing gifts and talents needed, you will not get a leadership adequate to your needs. From our experience of working with a variety of teams, the composite of its members' talent is effective only to the degree that the "team" functions as a team. In other words, the talent will have its desired proper effect only if there is also a commitment to. stay in the struggle: not give up on one another or the tasks at hand, deal with conflict rather than avoid it, work through dif-ferences honestly and directly, do the hard work of repairing trust when it is broken (mend wounds and clar-ify misunderstandings), speak out of principle and com-passion, and so on. Discernment can assist communities in electing indi-viduals who have the flair and the desire or willingness to work as team members, but teams are not elected. Rather, the individuals elected form themselves into a team. It is, however, incumbent upon those electing to look at more than the composite of talents, at more than the rtsum~s. How homogeneous or different the team members are in their styles, beliefs, and abilities is impor-tant only insofar as the composite captures what you have collectively claimed is important. No one person has all of these gifts, but as a whole the team you elect 63.3 2004 Dunn ¯ Election and Communal Discernment should resemble what the community has discerned to be necessary both in mixture of talents and in preferred style of working together. Gifts of Discernment: Wisdom, Relationship, and Light At any given time some of you can see farther and better than others. Some of you are around the curve and up the hill before others. At another time someone else may have the greater vantage point and see what is on or over the horizon. On journeys everyone has a unique perspective to offer. Some can see what has been, others can see what is, and still others can see what is probably ahead. All of you play a part in understanding and discerning the collective truth. One sign of a discerning group is that it allows for its communal "truth" to be born from the womb of the whole. The truth that r~diates from everyone, if shared by all through open dialogue in the Spirit, can become a wisdom that is beyond the sum of all the contributions. When imbued with the Spirit, communal discernment can transcend individual wisdom and thereby bring a deeper understanding of God's intentions. I would like to offer a quotation (source unknown) that expresses what I consider the heart of communal discernment: "I sought my God and God abandoned me; I sought my soul and it eluded me; I sought my brother and sister--and found all three." This is very much the essence of discernment. It is a spiritual group pilgrimage inspired by our strong human desire for relationship and our search for love and understanding. It is persohal, but it is also spiritual and relational. Communal dis, cernment involves private and shared prayer, private and shared reflection, private and shared understandings of how the Spirit is experienced within each of you and among all of you. You choose this journey in search of Review for Religious God's will in order to decide personal and shared direc-tions. You commit yourselves to this soul-searching, truth-telling pilgrimage out of your yearning to be closer to God and one another. Communal discernment is, without question, an invi-tation to walk intimately with one another. Communal discernment is not a side-by-side experience wherein you share fruit that you found by yourself in prayer. It is an ever deepening conversation about your faith and your experience of one another along the way. You are invited to share not only good things you have found, but also your labor: you are to share in giv-ing birth. It is an awesome invitation to meet God in another human being and to discover who that stranger is on the road to Emmaus. We human beings often seek God when we are dis-turbed, when we are displaced from our comfort zone of the known, the familiar, and the safe. It is because of our poverty, our powerlessness, because of becoming aware of our fractured selves, that we. seek the healing, understanding presence of God and one another. The gift of our disturbance is that our passions are unearthed, the status quo is challenged, and what we have always known is no longer enough. We yearn for, and are fright-ened by, God's invitation to enter the mystery of our humanness. Yet our faith tells us that new life is found here, in the struggle, in this privileged place where Jesus lives. This place, where we meet Jesus in one another, is a profound gift of discernment. Communal discernment also offers the gift of light. It challenges you to recognize how you can fool yourself When imbued with the Spirit, communal discernment can transcend individual wisdom. 241 . 63.3 2004 Dunn * Election and Communal Discernment in order to get what you want and camouflage it as being "of God." It challenges you to catch how you hide from yourself and eclipse a deeper truth. This is where you are invited to reckon with your hidden payoffs for keep-ing your.own goodnes~ under wraps. This is where you can ask yourselves questions like ".What does grace enable me to be?" and "What on earth is holding me back from claiming this?" This is where your loyalties to the way things have always been, to the relationships that have given you life, come face-to-face with your fidelity to the truth you keep getting more awareness of. This is where current realities insist upon new wineskins and new patterns of being and relating. This is where your growing edges encroach upon the status quo of relationships, causing you to look anew at what you have hidden from one ~nother and kept from the people you love. Discernment is an attitude of listening, listening to the intimate whispers of God through prayer and through your conversations. It is a quiet process of attun-ing yourself to God's voice, giving special attention to urgings toward new life. Listen for the yes that radiates from within. Listen to fugitive t.ruths, and do not turn away-from newborn insights, so that all of you together manage to hear and see more truth. Listen to everyone as if you are listening for the first time, without conjur-ing up the cries of your old wounds .or letting the white noise of a hundred thumbnail reputations blur your attentiveness. Listen to God's urgings toward a future just beyond your grasp, but. reachable if you let go and give yourself to it. The paradox of discernment is that once you have adapted and become adjusted, once you have privately prayed, sifted, and sorted, you must again "let go" and be influenced by the Spirit working within and among you. You must be willing to take in new information, feel new Review for Religious feelings, and again be influenced by one another. You must seek the gift of interior freedom, of spiritual indif-ference, as to the outcome. Ideally, you will find a way to hold all personal agendas and desires, all hopes and wishes, all values and passions, in an attitude of openness. Ideally, you will experience being deeply rooted yet hold-ing on to things lightly. In this kind of freedom, God's intentions and those of all of you are together. This is neither blind Obedience nor stern self-denial. Rather, it is a transcending of self with eyes wide open as together you follow, or keep trying to follow, God's lead on this journey of faith. God is ceaselessly inviting us into the mystery of relationships, the mystery, of our humanness, the mystery of our life in Christ. ' Late August Blooms are bur, ning themselves out in backyard gardens. During evening's lengthenihg gloom the whirring chhnt of Iocu's.ts ebbs "and rises. '. ." Musk of squash and pumpkin n~w replaces headier,scents ofMayand June. You tooare seasoned, pausing between ripeness and the threadbare husks of winter. But within you the blueflame of chicory along country roads burns like a votive candle before the God of harvests. Patricia Schnapp RSM 63.3 2004 BARBARA SUDOL Frances Siedliska's Mystical Life heritages Frahces Siedliska was born on 12 November 1842 in Roszkowa Wola, near.Warsaw, Poland, of aristocratic parents, Adolph Siedliski and Cecilia Morawska Siedliski, and died in Rome on 21 November 1902. Her parents were wealthy landowners in the village of Zdzary, where their manor was situated. She had one sibling, a brother, Adam. In her early life Frances displayed intelligence, a love for beauty and music, and an elegance and maturity beyond her years. She also had a quick temper and a tenacious stubbornness, often matching her father in a clash of wills; In 1875, at the age of thirty-one, she would found the Sisters of the Holy Family of Nazareth,~ but in her childhood, religion was all but absent in the Siedliski home. Her parents, like other contemporary Polish aristocratic families, were indifferent to reli-gion. Materialism, rampant worldwide, and positivism discarded all that was supernatural, including religion. The nobility, identifying Barbara Sudol CSFN writes from 61-03 56th Avenue; Maspeth, New York 11373. Review for Reli~ous ,Catholicism with Polish patriotism, became the defending wall of the church, yet it did not know the church, did not understand it, and did not give wimess to it by their lives. (Strzalkowska, 16) Such an irreligious familial atmosphere had its effect on Frances's spiritual life. She walked in the darkness of religious ignorance until a Capuchin friar, Father Leander Lendzian, prepared her for her first Holy Communion, on 1 May 1855. He opened Frances's soul to religion and a growing spiritual life, notwithstanding much pressure from Adolphe Siedliski, who desired his daughter to live a more worldly life and enter into a mar-riage befitting her social station. But such a life was not to be for Frances. Her love of God grew throughout her life until her death in 1902 at the age of sixty. Her auto-biography, journals, letters, and other extensive writings to her sisters and to various members of the clergy give testimony to this love. Early in her religious life, Frances experienced the spiritual passivity of mysticism, a passivity that would enable her to give more and more of herself to God. She writes: In his mercy Jesus continued gifting me with ever deep-ening prayer., so that at times nothing else mattered, only., sometimes he takes away from me the ability to meditate, to have any feelings, and directs me to an immediate experience and acceptance of his holy truth. Then he suspends my faculties and . . . fills my soul according to his divine pleasure. (Strzalkowska, 58) Always she looked to God for her consolation and support, even in the midst of great difficulties, for with her emotional and mental suffering came physical suf-fering. Her health was flail, but, remaining in close union with God, she never permitted it to stop her from ardu-ous travel and time-consuming correspondence. As a foundress she went through all the rigor, heartache, legal-ism, and deprivation that are part of the early days of any 63.3 2004 Sudol * Frances Siedliska's Mystical Life foundation, all the while progressing on .the mystical way and entering more fully in(o deep prayer and union With God. In her diary she writes: "I knelt at Your fee~, and you drew my soul to yourself. It s~emed to me that I had left my body and was .moving toward you, my Love." She continues: "Later I fell into a deep stillness. My spiritual faculties were absorbed into a glorious intuition of God, of my Lord Jesus. At that time no word, no feeling, seemed appropriate or timely. I nee'ded to be drawn by and submerged in the love of my God" (Strzalkowska, 64). But there was even more.,Before,the end of her life, Frances was given the grace of espousal with God. In her diary she writes: ¯ I was at Mass at St. Claude's . My soul remained near Jesu~s in a spirit of elation. After Communion I experienced a strong desire which I expressed to.him , present within me. I asked Jesus to espouse my soul forever . Yet, as i pondered what it means to be a spouse of God, and as I looked at myself, I had not the courage ~o ask Jesus for this great grace. Instead, I humbled myself and abased myself while in my heart I sensed this message: "What I am doing for you now consider as an espousal, for I am espousing you to myself, uniting your soul to mine." (Strzalko.wska, 66) She wrote, kneeling, the constitutions and statutes that her congregation would ~idopt as their way of life, and she kriew the joy as well as the disappointment that comes with living in community. At her death she left two hundred and ninety-one sisters on both sides of the Atlantic, and a total of seventy-two youthful novices and postulants who would find in Nazareth their incentive to scale the heights she had envisioned; she was relinquishing without misgi ~vings twenty-nine ¯.houses .of Nazareth, centers of apostolic services in Europe and the United'States. (De Chantal, 128) In Frances Siedliska there was the delicate combina-tion of deep prayer life and vigorous-activity. Her coop- Review for Religious eration with God's grace was a daily undertaking, a con-scious decision to refuse Godnothing. For her generosity God gave her everything, including the heavy burden of the cross. "In .the mystical life, one passes from one layer to the next in an inner or downward journey to the core of the personality where dwells the great mystery called God--God who cannot be known .directly, cannot be seen, and who dwells in thick darkness" (Johnston, 127). If she experienced the dark night of the senses through her continual death to self in her relationships, journeys, and hardships in establishing the congregation, she also entered into the dark night of the soul, particularly in 1892, when she was fifty years old. Father Anthony Lechert, who had been her spiritual director and also a director for her Nazareth community, was removed from that position by his re.ligious superiors as a result of calumnious reports about him and his dealings with her and her sisters. In Frances Siedliska there was the delicate combination of deep prayer life and vigorous activity. 1892 marked the beginning of the mys.tic passion of Mother Siedliska; it would perdure another ten years and end with her death . Her physical suffering was accompanied by prolonged and oppressive moral suffering which, as the consequence of the event~ of 1892, she was compelled to bear and which she accepted in fullest conformity to the divine will. (Ricciardi, 244) Frances entered into her personfil dark night of the soul while continuing an indefatigable active life as foundress of her growing congregation. "Some circum-stances, particularly those surrounding the difficulties 63.3 2004 Sudol ¯ Frances Siedliska's Mystical Life of 1892 and the years following, including problems that affected the American foundation, placed Mother Siedliska in the crucible of calumny, a victim of treach-ery and lack of understanding" (Ricciardi, 379). Witnesses gave written testimony to the fact that Frances remained steadfast in her devotion to God and to the congregation, offering forgiveness to those who had injured her reputation and even personally doing good to them. To live a mystical life is no easy task, but the path of mysticism begins in a progression of steps. Only rarely are people given the grace of apophatic mysticism, as Frances Siedliska was. By her great love she gave her-self completely to God. Her greatest legacy to her reli-gious community was her belief in love: God's Love and her own love for each person. She understood the gospel imperative to love and knew well how difficult loving is in practice. God had already given himself to her as her Good Shepherd, her Rock, and her Lord. Note ' Actually Frances Siedliska founded the congregation when she sought and obtained on 1 October 1873 Pope Pius IX's approval and blessing to begin the Congregation of the Sisters of the Holy Fa~mily of Nazareth. In Rome in 1875 she opened the first permanent convent of the congregation. Works Cited De Chantal, Sister M., CSFN. Out of Nazareth. New York: Exposition Press, 1974. Johnston, William. The Inner Eye of Love: Mysticism and Religion. San Francisco: Harper and Row, Publishers, 1978. Ricciardi, Antonio. Hi~ Will Alone: The Life of Mother Mary of Jesus the Good Shepherd. Trans. Regis N. Barwig. Oshkosh, Wisconsin: Castle-Pierce Press, 1971. Strzalkowska, Sister M. Inez, CSFN. For Me to Live Is Christ. Trans. Sister Mary Paul Krasowski CSFN. Pittsburgh: Sisters of the Holy Family of Nazareth, 1995. Review for Religious A. PAUL DOMINIC Is Even More Good Coming from Nazareth? On what would be one of my happiest days as a Jesuit, I went to a religious house in a village, at that time the only house of its kind in India. (That was about thirty-five years ago, when I was a student of the-ology. Today there are only two such houses in India.) The house, unlike other religious houses I had lived in or seen, was in no way different from the other houses in the village street. It belonged to the Little Brothers of Jesus. Three of them, two from France and one from Belgium, were living like the villagers in almost every respect except that they worked with the leprosy patients, prayed together regularly as Christians in an Indian way, and, unlike Indian males especially of those days, cooked their own meals. Welcomed into their little tiled house of four small rooms--including a kitchen, a chapel, find a storeroom for medicines used in their paramedical work--I felt much at home and that religious life itself was at home there in close contact with the people around. I saw the brothers being all things to all people, learning the cus- A. Paul Dominic SJ writes again from Missionaries of the Poor; Fatima Nagar; Warangal 506 004; India. 63.3 2004 Dominic ¯ Is Even More Good Coming~/~om Nazareth? toms and beliefs of ~eir Hindu neighbors, joining their celebrations, speaking their Tamil language though amusingly with a French lilt, preparing and enjoying the local variety of quite spicy food, lending an ear to the varied tales of the young and old, lending a measure of rice occasionally, or just giving away a handful of chilies when a neighbor ~ent her child asking for some, and so on--ahd I felt a new thrill regarding religious life, at once Christian and Indian! The people of Alampoondi, the village in which the brothers had settled, witnessed all that, but they had no idea of their identity except as foreigners and Christians. With their little knowledge of church matters, they could not of course have any idea of the newcomers' being members of a religious congregation, the Litde .Brothers of Jesus. Did even knowledgeable Christians know of their existence? Like myself, hardly any of my theology companions had heard about their surprising way of life, although the Little Brothers, admittedly few in number, were keeping.up a quiet and unassuming but distinct presence on all the continents. A New Charism of Living and Working The Little Brothers' charism, as I learned from the brothers in India, is to live as Jesus lived at Nazareth, unknown and unheralded but unfailingly helpful in lit-tle ways. Who would want such a charism? ~About the Little Brothers who have taken to it eagerly and seri-ously, an outsider like me can say that they have shown themselves faithful to it. The first Little Brothers who came and settled in India have not given up hope of their continuing presence although they have attracted less than a half dozen Indian followers despite the consid-erable numbers of religious vocations here. In October 1933 Ren~ Voillaume and a few of his friends, all of them newly ordained, left their native Review for Religious France and went to E1-Abiodh-Sidi-Cheik in the Algerian Sahai'a and started living the Nazarene charism as a group. VoiHaume served as their elected prior from the beginning till 1965. On 13 May 2003 he died .at the age of ninety-seven. His death, if I am not mistaken, did not get much attention in the Christian. press or even among members of religious orders and congregations, let alone in the secular world. Maybe it could not have been different, but I incline to think that it was what it should hav.e been, given his and his brothers' choice to live in today's world like Jesus at Nazareth, in hidden mystery amid plain or harsh earthly reality. He died just as he had lived, with no splash of publicity for having accomplished some widely recognized good, though of course God knows all he did in the Nazareth-like places where he and his brothers lived. I came to know of his death by chance, but at the very' place where I first felt the spell of his humble charism. Here I would like to present an account of it as a loving tribute to Voillaume, and I hope a true one. The Original Recipient of This Charism ¯ The inspiration for Voillaume and his companions was an aristocrat named Charles de Foucauld (1858- 1). Though born in a devout Catholic family .and educated in Jesuit schools,Foucauld turned his back on Christianity at sixteen and entered military service only to quit it because of his undisciplined and even disso-lute ways. Later, around 1880, he went on an expedition to unexplored parts of Morocco and returned to pub-lish his findings in a book that won him fame. Still he was restless, least suspecting that the human heart is restless until it rests in God. In late October 1886 he found himself converted, in the confessional though he had gone there without wanting to confess. Once he was converted he knew the raison d'etre of his existence: to 63.3 2004 Dominic ¯ Is Even More Good Coming from Nazareth? live for God and only for God. He came to discover the person of Jesus as God's incarnate Son. He entered and left the Trappists and then became a priest, only to feel a compelling urge to be like Jesus not only inwardly but even outwardly. Out of love he wanted to reproduce in himself the life of Jesus at Nazareth, hidden, humble, hardworking, and helpful to others. In a letter he describes himself thus: The ,gospel proved to me that the "the first com-mandment" was for me to love God with all my heart, and that I must put everything within that love; and, as everybody knows, one of the effects of love is imitation. ¯ . . I did not feel at all made for imitating him in his public life and his preaching; I consequently knew I must imitate the hidden life of the poor and humble workman of Nazareth.~ As he delved into the hidden treasure of Nazareth, he found that he could not keep it private: his newfound pearl of vision was not for himself alone. He hoped that it would become a pattern of life for others too. But, however much he wanted to have companions to live with him, he was not to have even one up to the day he died tragically. Even his tragedy was not perceived as greatness. He died as the two French soldiers visiting him did, victims caught in a tribal conflict, shot in the head by a frightened Tuareg youth. What could the worth of his life be? But his story, told only briefly here, got circulated in his native France. Surprising stories began to be told of men and women, young and old, married and unmarried, from different walks of life, who sought to live in the spirit of Jesus the Nazarene somewhat as Foucauld did. Such was his influ-ence within a decade after his death that at least one col-lege removed a biography of Foucauld from its library for fear that too many young people might be drawn to his unusual example. Review for Religious The Nazareth Brand of Religious Life Among those who could not deny his impact on their life, Voillaume and his four friends may be ranked first. They were the first to attempt as a group to live their lives according to Foucauld's vision, and their attempt has stood the test of the times. Their fraternity (as they liked to call their group) centered their life on Jesus' way of living at Nazareth. Voillaume has reflected on this and spoken of Nazareth as a complete form of reli-gious life. Following Foucauld, he discerned in Nazareth a type of religious life undreamt-of before and, I am afraid, largely unknown even now. Religious life modeled on Nazareth is distinct, he pointed out, from the hidden life of many a traditional novitiate. It is unlike the lives of Carthusians or enclosed Carmelites, and it is also dif-ferent from the lives that ded-icated lay people lead in the footsteps of Jesus, the work-man at Nazareth. These three versions of Nazareth do not go beyond certain aspects. Voillaume's version diverges from them in discovering something new, even though it is at one with all the earlier forms of religious life inas-much as it does not swerve from the spiritual reality of freely promising to God, with the public approval of the church, to live in chastity, poverty, and obedience. Instead of following the Jesus of the public life, the Little Brothers follow the Jesus of the hidden life. They renounce a distinct habit, large or isolated buildings of their own, and large enterprises or projects. They choose to live like the ordinary worker that Jesus was: poor and humble and unavoidably involved with and even depen-dent on others. They live in an aura of prayer, much Their fraternity centered their life on Jesus' way of livin, g at Nazareth. 63.3 2004 Dominic * Is Even More Good Coming from Nazareth? prayer, so as to grow in favor with God and their fellow human beings as Jesus, did in ,Nazareth.2 Some of this may seem to ignore things indispensable to religious life. But are they? Or are they just means for0a particular way of living the three vows? And can one: not conceive of a~true religious life that makes less use of traditional means and ye~ proves to be a sure road to the ex;angelical perfection of the joyous embrace of the three vows? In this spirit Voillaume says: Such a road has been opened up for us by Father de Foucauld. It lies in sharing the lot of the workers and the other poor, with all the consequences involved, and being a living presence of Christ among them) Voillaume explains this new spirit and style of religious life: Less attention is paid to sheltering oneself off from risks by means of separations, or to being helped by observances superimposed upon one's daily occupa-tions, than to ordering one's entire life into a single moy.ement of charity for Christ and or_tier people, and learning to use the very difficulties attendant Upon such a life as so many mean~ to self-dispossession and the very concrete realization of one's profession of the . three vows? A Name of Prideand Humility . The Nazareth-based form of religious life described above may be further appreciated by reflecting-on the name that Voillaume and his companiong; following Foucauld; gave to their group: Little Brothers of Jesus. No one can. mistake where .their love was. Their love was not .for ~an unusual, heroic, rele~cant ideal surpass-ing the old, but for Jesus; and so they gave their hearts, their.very selves, to the person of Jesus. By their name they.made a claim on Jesus;~ ofbelonging to himand his belonging to them. (In this they have measured up'to the holy ambition of the,original b'and of Jesuits,. and Review for Religious may have stolen a march on some of my brother Jesuits.) The brothers' loyal love is not a romantic thing. They have found him whom they love in persevering faith, in their common Eucharist, in the Gospels, and in their neighborhood,s In their very love for Jesus, they turn to people and attend to their urgent, unfilled needs such as their need for justice. They are. wise enough not to be misled: they know the lurking temptation of sincere Christian apostles to think, in Voillaume's words, "that one does not have the time to look towards Jesus and love him as he should be loved: for himself." He coun-sels his Little Brothers that they have their set task right there: It is to act as the "regard" of men today upon Jesus, to be in Jesus' presence the "standing delegates" of the forgetful crowd, carrying to him in their place their adoration, their needs, their complaints, and their faults.6 Are they here inspired by Jesus' approval of Mary of Bethany "wasting" costly ointment on him? By their name Little Brothers of Jesus, they mean to express how their love of Jesus marks their way of loving others, including one another. Voillaume can say to his brothers: If we are to be of any "use" at all in the world,' it will be for having been faithful enough to allow a bit of Christ's immense love for men to appear through our.hearts and our comportment . If we are really united with our Lord, if we keep our eyes trained upon.Jesus living and working at Nazareth, then, like Father de Foucauld, we shall be able to remain open to people's solicita-tions. 7 So, as brothers of Jesus, they become brothers of all according to the revelation that all people are to be con-sidered brothers and sisters and not titled personages (Mr 23:8-10). Abhorring all superiority, they behave as 63.3 2004 Dominic * Is Even More Good Coming from Nazaretb? brothers who imitate Jesus in his redeeming love. Inspired thus, they contact specially the poorest just as they are and because of what they are, persons bereft of all power. In doing this they are aware of God calling each one by.name in the intimacy of lovefl and so they too aim at reaching out to individuals as if each one were the only soul to be loved in the world. They do not cal-culate their mission success in terms of administering and applying approved techniques and technologies. If in their love they feel the urge to give Jesus to people and help people find their lofiged-for kingdom of God, it is in the unglamorous way of being the salt of the earth or the world's ordinary daylight.9 Voillaume challenges his brothers: So long as our love has not reached the point where it has made us truly capable of showing them that the kingdom of Jesus is for them, and that it has even begun to be present in their midst through us, we shall not have met the demands of Jesus' love upon us. The kingdom must be able to appear to them through us in all its realness: th~ patience, the peace, the force of Christ, and also Christ's demands for justice--all this enveloped, as it were, in love and void of all hatred (even when it is right to fight),l° Another challenge, even a greater one, facing the Little Brothers is love among themselves. Though this challenge may appear common to all religious, the Little Brothers are not quite the same. Modeling their very lives on the homely life of Nazareth can foster mutual friendship in a supernatural way. Voillaume says: It is our Lord's friendship that has gathered us together, and the human features of friendship, visible in ourselves, are something we must labor to produce. It is our duty gradually to become true friends, even though it may seem that by nature we are not self-evidently made for each other.~l Review for Religious This is something that I am afraid may often slip the attention of religious of every kind. The brothers choose to be litde. They choose to live within littleness, the mystery of littleness. It is a part of their learned ignorance (docta ignorantia). I have been amazed by their fund of knowledge and grasp of what is going on among religious and in church circles and in the world at large. Is it because they are little and thus open to learn? Being little, they also surely strive to keep grow-ing in their love of Jesus and of their fellow human beings. The proof is that they embrace the hard way of the poverty of little people. Knowing, however, that such a life and such a mission are impossible for humanity's lit-tleness, they look to God, for whom everything is pos-sible (Mt 19:23-26). Their way of mission is so different from the usual apostolates that it may not even seem to be mission work. In traditional Christian circles, eyebrows are surely raised at the Little Brothers. Failing to understand what they intend by their style of life, their poverty and their appar-ent unproductiveness, many Christians, including ecclesi-astics, may consider them useless for the church. But, following their own vocation, the Litde Brothers opt to be unprofitable servants in the eyes of people who do not-- but to my mind should--know better. They know that, if they are to instill the beatitudes in people's hearts, no activ-ity that takes them out from among the poor, the mourn-ful, the hungry, and so forth would be in keeping with the little way marked out by Jesus for them.~2 Their name, Little Brothers, expresses Jesus' humble and soaring spirit. A Mission Common and Yet Uncommon For a further understanding of the Little Brothers' charism, reflect that their mission is to be, in little ways, hands of Jesus in touching the lives of his least brothers and sisters. Though the Little Brothers share with other 63.3 2004 Dominic ¯ Is Even More Good Coming from Nazareth? religious congregations one and the same mission from Christ, the way they discharge it is unique,13 as indeed it should be in the case of every charism. A simplistic and falsifying view must be avoided here. Voillaume is very insistent on this. He points out that well-meaning peo-ple could give a wrong picture of the Little Brothers' mission with a "wooden and detestable definition" such as this: "The Petits Fr~res are not engaged in this activ-ity or that; they must not be involved in anything, but simply give an example."14 As Voillaume envisages it, the Little Brothers' life is to be far different: They will be poor in all things except God, and be of little apparent use, sharing the weariness of those who labor, their sole purpose being the proclamation of the Savior's gospel. They will submit their thoughts and deeds to the divine friendship in order that they may make known to those around them the infinite mystery of that friendship towards men, hidden from all eternity, but revealed to us in the heart of Christ.~s Their lives are, then, obviously bound up with two vibrant movements closely combined: being or becom-ing oneself enriched with God and also enriching others, particularly the masses of poor laboring people. Their twinned vocation may be expressed as contemplation of God and comforting their neighbors by their presence. These two elements, invisible and visible, which consti-tute the life of the Little Brothers, are commonly viewed as mutually exclusive. People contrast the contempla-tive and active vocations, or else see them as combined, but with prominence given to action for the good of the neighbor. The Little Brothers give equal importance to contemplation and their neighbors' good, but their con-templation is not like that of the cloistered,16 and the help they give their neighbors is far from the various well-defined goals of apostolic communities. Some brothers have lived as regular members in a Revie*v for Religious kibbutz in Israel. They shared and enjoyed the life and work there as much as the others did. Living poorly, they appeared happily settled, though unmarried. They impressed others as lov-ing, and they surprised them by praying regu-larly and unashamedly. The young Israelis were intrigued enough to ask what made them live like that. They were told that, if they were really eager to know, they had better contact some of the many religious in Tel Aviv. But they would not; they said, "No, we don't want to hear from others; we are not interested in their codes or customs. What we want is to understand your life from your own telling.'"7 One of the Little Brothers was a prisoner among prisoners, though known to the authorities to be inno-cent of any crime. He had sought and found admittance to a prison, and lived there sharing the life of the con-victs and offering them his unsought presence and friendship. Surely the prisoners needed to be instructed and converted, but the lone brother was not there to serve as a chaplain, nor did he mean to function as a social worker helping them to find money for their needs or to establish contact with their family or to do some-thing of the kind. What he wanted was to love them as a friend, standing by them and sharing with them all the physical and mental hardships of imprisonment though he himself did not deserve them2s In such circumstances the brothers are not concerned with expla!ning them-selves to people, but with so doing things with them or Their twinned vocation may be expressed as contemplation of God and comforting their neighbors by their presence. 63.3 2004 Dominic * Is Even More Good Coming from Nazaretb? for them that they cannot avoid being aware of God's nearness in some slight way at least. The Little Brothers' particular grace and genius in this matter may be expressed in one word, presence, total pres-ence to God and total presence to the poor people around, a presence that cannot but be humble. It may be called unpretentious prophetic presence, that is, the presence of a prophet drawn by God to himself and sent to people and sent by their plight back to God. It is reminiscent of Jesus' long years at Nazareth: ever turned toward God and toward the needy people near at hand. Whatever Jesus' double stance might have looked like, one thing is certain: he would have been burning with zeal for God's mission among these burdened people. His zeal showed itself in the temple at the dawn of his adulthood and would have continued during his adult years at Nazareth. There, how-ever, it could ordinarily find expression only in his daily commonplace contacts with people, and could only be fully exercised fully in the realm of the Spirit. In the Spirit he was attuned to Abba, his Father, and to his Father's mys-terious mission of compassion for the human race. At the same time he was intimate with the people in and around Nazareth, in a way that was both human and divine. That is to say, he looked upon and loved and desired the good of everyone he met, in accord with his Father's love and desire.19 This was, then, contemplative attention to God and to people needing redemption. It was a contempla-tion of God's compassion and of people's condition in the light of God's personal care for them. Such contempla-tion can occur only with the constant activity of God him-self in life's present moments. Such a life is one of intercession for people, and the people may perceive it as such. The Little Brothers learn to do as Jesus did. Voillaume explains: In our time this awareness has become more vivid than ever, and it has reached the point when many have Review for Religious come to feel that they must give concrete expression to this permanent commission to pray in the name of mankind by really sharing the circumstances of men's lives. This new way of imitating the life of Jesus of Nazareth, this summons to be united with that Man- God who was also one of the workmen of his native village, is in fact a development in the nature of prayer itself. Our own vocation has followed this course.2° One of his Little Brothers put it more simply and sharply, to the delight of Voillaume: "We are the voice of the poor, their liturgy.''2~ Each Group in Its Place For those who are still wondering about the import of this vocation, Voillaume has said: The Brotherhood's position in the church is very hum-ble, and their way of life must not be interpreted as a criticism or a failure to appreciate the other forms of the apostolate which the church approves. At the same time, the apostolate of the Petits Fr~res seems to meet a new need for the evangelization of the world which it is well we should realize)~ In saying this he shows the healthy tension of a man who appreciates the continuing value of traditional approaches in the present, and yet cannot deny the new demands that our changed times make. I think this is what Brother Michael, his successor as prior general in the 1990s, meant by what he wrote to me in a letter: "Ren6 Voillaume has been given an unusual charism: he trans-mitted the message of Nazareth life against his own feel-ings!" So it seems the inheritors of that charism have to live experiencing in themselves the attraction and tension of bipolar ideals. More could be said, but let Ren6 Voillaume have the last word: The ideal of life of the Petits Fr~res through its twofold requirement of contemplation and of pres- 63.3 2004 Dominic ¯ Is Even More Good Coming from Na~aretb? ence among men, and also through the nature of the means envisaged for carrying it out, constitutes indeed a new and original form of religious life.23 Notes I Ren6 Voillaume, Seeds of the Desert (London: Burns and Oates, n.d.), p. 24 n.2. ~ Seeds, p. 12. 3 Seeds, p. 53. 4 Seeds, pp. 53-54. s See Seeds, p. 70. 6 Seeds, p. 7 I. 7 Seeds, pp. 72-73. s See Brothers of Men (Denville, New Jersey: Dimension Books, 1966), p. 142. 9 See Seeds, pp. 74-77. to Seeds, p. 76. ii Brothers, p. 52. lz See Seeds, p. 80, and Brothers, p. 23. 13 See Ren6 Voillaume, Follow Me (London: Darton, Longman, and Todd, 1978), p. 64. 14 Brothers, p. 195. is Brothers, p. 134. 16 See Seeds, pp. 60, 63, 65. 17 Ren~ Voillaume, Faith and Contemplation (London: Darton, Longman, and Todd, 1974), p. 111. is See Brothers, pp. 145-146. 19 See Follow, p. 141. 2o Brothers, pp. 90-91. 21 Brothers, p. 91. 22 Brothers, p. 138. ~ Brothers, p. 122. Review for Religious RENI~E NIENABER Not for the Faint of Heart: Journaling into Honest Prayer Within a short time, three of my closest rela-tives died. A fourth death was imminent. With too much heaviness to hold any longer, I had to find a way to deal with my grief and anger. Journaling became my path into honest prayer. At one breakthrough I wrote to God in letters big enough to read through my tears: !'Why don't you pick on someone your own size?" Slowly my response came, not with the earth opening to devour me, but with a deep, endur-ing peace. God had answered my fierce words with comforting silence. Anyone who prays with raw candor is in good company. Such honesty with God charac-terizes some of our famous ancestors in the faith, who impolitely told God when they had had enough. Jacob, Jeremiah, Jonah, and Job wres-tled with God. There is modeling for honest Ren6e Nienaber SND writes again from St. Mary of the Assumption Parish; 121 West Main Street; Alexandria, Kentucky 41001. 63.3 2004 Nienaber ¯ Not for the Faint of Heart prayer in the Lament psalms: the psalmist gives God a piece of his mind! The prophets likewise were never afraid to speak to God from their gut. Even Jesus in Gethsemane begged that the cup of suffering be taken away, and he cried out on the cross, feeling forsaken. In more recent centuries the complaint of Teresa of Avila, doctor of the church, was "If this is how you treat your friends, no wonder you have so few." Tevye, the strug-gling father in the play and movie Fiddler on the Roof, asks God in frustration, "Would it spoil some vast, eter-nal plan if I were a wealthy man?" We too can speak to God with such holy boldness. Spirituality deals with all aspects of life, not just the pious parts. Our jealous Lover wants all of us with no doors locked. Honest Journaling--and Us and God Many people are afraid to pray with honesty, think-ing that God will love us only if we are polite. Early training taught some of us to leave our problems at the door of the church. Rather, prayer needs to be a come-as- we-are experience. Spirituality is not just for the pious, but also for us who get wounded in the battles of every-day life and need somewhere to go with our pain. True prayer is about gathering up all of the stuff of our lives and offering it to God. The spiritual life challenges us to be not just holy but real: true to ourselves in all sorts of inner weather. Honesty, the essence of the eighth com-mandment, is essential for every relationship, including the divine/human one. To improve human relationships, sometimes people have to sit down and thrash things out. Similarly, at times we need to bring to God even the parts we would prefer to suppress. God does not want marionettes but real people with real emotions. The One who knocks on our door wants entrance into the whole truth of our lives. Some people, however, fear that they will be struck dead if they bring Review for Religious their frustration or anger to God. Rather, we might pic-ture God with strong, anthropomorphic shoulders--big enough to embrace us even when we feel far below par. We do not have to be on our good behavior with God in order to be loved. We speak about God as all-wise, about Jesus as "the way, the truth, and the life," and about the Spirit as our indwelling guide. This God wants to communicate that wisdom and truth to us from within our very beings. Jesus even seeks us out in our messiness, as he did the disciples on the way to Emmaus. He asks us, "What are you discussing as you go your way?" (Lk 24:17). Why Write This Type of Prayer? Why write in order to be honest with God? History has many examples of peo-ple who journaled in order to get in touch with their inner depths. Some in the last century were Pope John xxIII, Dag Hammarskj61d, and Anne Frank. Writing helped them clarify their sometimes confused and scattered thoughts, and it can help us. Journaling can provide both focus and per-spective. Putting pen to paper without editing can bring clarity that we would never achieve in our conscious mind alone. Some people will say they "can't write." But unedited journaling is not for anyone else to see. Spelling, punc-tuation, grammar, handwriting--none of these count. To many, writing honest prayer might still seem impos-sible, and people seldom try something if they expect to fail. But I hope readers will learn from the examples If we are afraid to be angry with God, at least writing is a silent outlet. 63.3 2004 Nienaber ¯ Not for the Faint of Heart below that the prayer of honest journaling can open wide a door to both themselves and God. If we are afraid to be angry with God, at least writ-ing is a silent outlet. Some polite people, when they dare to confront, prefer to write a note rather than to yell. Writing also helps people listen to the divine. This prayer communicates both ways. Especially when we are trou-bled, we need to be still and wait upon the Lord, as the psalmist says, asking for divine insight that we might not otherwise receive, If the wisdom from God is in writing, or between the lines, we have a better chance that it will touch our lives more than a fleeting inspiration does. Examples of Honest Journaling Following are ten samples excerpted from twenty years of honest journaling. Names have been omitted and some situations adapted to preserve anonymity. The summary titles, numbered 1 to 10, were of course added afterwards. My candid words addressed prayerfully to God are in roman type, and what seem to be God's can-did responses are in italic type. 1. God wants to reveal not only our sin but also the divine hesed (steadfast love or loving kindness). What do you want me to learn through this contin-ual frustration with A? Sbe presses a lot of buttons in you that are still deep, dark recesses of sinfulness: anger, resentment, negativity, revenge, self-pity, barred. Wow! That's pretty ugly! Much uglier than what she. did to me. I guess I thank you for letting me see this dark side. What good is it to see these faults? The more you're aware, the less power they'll bare over you. ~ls you become.more bumble and less reactive, the more connected you will be witb people and freer from this gravity. It's pretty ugly, yet you love me. You pick me up and kiss my wounds. You love me in my sinfulness. You allow Review for Religious me to journey to a deeper level of self-knowledge and awareness of being clothed in your grace, your love, your mercy, your truth (albeit painfully). 2. God wants to help us get through a problem, not bail us out. Is there something you want to say to me? Are you back to that feeling of being le~ out? Toujours--well, just more often than I wish, and B was the perfect catalyst for it. Ab, B, the lady you love to bate. She is so perfect, so superior, and so sure of how to do things better. She really tapped into a lot of your stuff I know. Help me sort through my stuff. Help you through? I will, but not by taking it away. This will keep you bumble-that quality you admire in otber people. This will always be your Achilles' bed. Will you love me just the same if1 help you through it rather than remove it? What a silly question. Will I still love you? Is there any other way to life? 3. God promises to help us forgive. God, I need your help to forgive her again. I hope I can last through this year. I will be with you. Remember my love, shown through the surprise ice cream and your notes from C. I appreciate any kindness you send my way because I'm feeling pretty crummy. Much is going well for you. I know. Thanks. But every day I have to forgive her. You are growing. And I am suffering. I know. I am with you. Remember that I'm not just remote, way out there, but very close in the workings of every day. I'm not sure. I'll try to cooperate with you. For now, help me forgive her once more. You are all I have. 7- 63.3 2004 Nienaber ¯ Not for the Faint of Heart That's not such a bad place to be. 4. God wants to calm our anger. #olo\&~÷~÷. I don~t want to find another note from D. Help me to look at this objectively and not come down too hard on her. But I am angry at having to deal with this again. Enough is enough. O.K. Your turn to speak. I'm calling you, my dear, to ever greater depths of love. I'm asking you to have your heart stretched to embrace the weak and vulnerable. I'm inviting you to have my heart towards her. Will you accept? ~Vill you be the bigger person? Will you keep the lines of communication open? Will you be a channel of my love towards her-please? She so needs human love. Will you please help me? How can I tell you no? Yet my anger is so close to the surface with her. I will belpyou. I will be withyou. Unlessyou meet her at her stage of growth, however stunted, you'll never be my pres-ence to her. You'll be the foe, and shb will regress again. This is PROGRESS??? God, save me! I will, I am, I have been. Think of her as a work in progress. You can help or hinder that progress. 5. God wants to answer our questions. Why won't the song "Carry Your Candle" leave my mind even though it's the middle of the night? You're feeling overwhelmed after your meeting with E. You realize once more that you're not part of the "in group." YOu know~that you've bitten off more than you can chew. That's all true, but what about the song? You might be wishing that you could hide some of your light under a bushel basket. You want me to bring my light not just to E but also to F? You never let up, do you? Sometimes. But you know about the hothouse effect, right? I'm trying to get a beautiful, well-formed, and well-pruned plant. Are you up .to the challenge? Only with your grace, my dear, only with your grace. Review for Religious 6. God calls us to the truth about ourselves. You're letting me see my sinfulness. A lot of anger arises in me, now more quickly and verbally. Maybe it has always been there and is just now getting a chance to be seen because of my buttons being pushed. It's not pretty, and I repent. Partly I'm sorry because my mask of niceness is coming off. Partly I'm sorry because I'm going to have to go and talk with G. The fact is, my dear, that the fault is not all in her. She's pressing your buttons. This is not all black and white. Thank you for letting me see my own sinfulness and for letting me see my need for a Savior. I too have a somewhat hardened and peevish heart. Thank you for this important lesson. Doing so many holy things, I think my nose is pretty clean. Lord, I need your amazing grace. 7. God always gives the ultimate promise. I'll put it bluntly: I'm worried about my meeting with H. We know how strong-headed she can be. You saw how she treated me in our last encounter. I don't want to be gobbled up. It's not Thanksgiving; it's Christmas. I'm surprised at how weak-kneed I still can get just think-ing about it. I don't want to challenge anyone too seri-ously. HELP! I'll never get stronger unless I face this kind of thing. May I talk now? I will give you the words you need and the courage you desire. You don't need to or want to come off like J with no feeling. If you appear weak, that's O.K. You're doing what I call you to. You need only to be faithful. Don't forget the insight and power you've recqived from me in prayer, especially in this written form. I am your God, beside you and within you. As you know well, 1 WILL BE WITH YOU ALWAYS.t 8. God sends us the light we need. I am getting sick from the black hole that is sucking out my life. So much negativity! It's beginning to affect my stomach. I didn't know if the time was ripe to say 63.3 2004 Nienaber ¯ Not for the Faint of Heart anything or not. So, once again, I swallowed my words. Dear God, speak to me. I will if you'll give me a chance and listen. Be still and know that I am God. Your God and her God. You're not going to change bet much. Maybe you can think of bet as a sick person who needs compassion. Maybe she is the lost lamb that needs to be picked up in your embrace. Maybe even she is the prodigal who needs to be welcomed with open arms. She is your responsibility to pray for. What are you doing about it? You're right. I do pray that she might find a few ounces of happiness. Help her to see your goodness in herself. And help me to treat her with a little more of the Spirit of Jesus - not just write about it. Help me to find any rays of light in the darkness. Let me .look more with your compassionate eyes, not my increasingly hard-ened eyes and face and mouth. The light is coming into the darkness. VVatcb for tbe first streaks! 9. God helps us to see more reality.than we're aware of. Why am I still so upset that it shows in my eyes? It reminds you of Mother's Day fifty years ago and the arguing, never reconciled, just stuffed. No one should ruin an important day like this for others. I hate that stupid trick called "I was only kid-ding." Doesn't she know that's a lie? She wasn't really lying. She was kidding herself, not quite aware of her motivation. I have really internalized this. Is it also about me? Yes, you hate not being the good guy. You dislike being one of the sources of controversy. You hate having "lost it" in a way you would never have done had you been fully in control. You dislike that you have to go and apologize again. You're right, as Usual. 10. God comforts.us in our disappointments. Dear God, you seem to be the only constant in my life. My family, friends, and fellow parishioners disap- Review for Religious point me. I don't want to get too Jesus-and-me-ish, but you're the only one I can really rely on. This is a self-pitying but true statement: I give out so much and receive propor-tionately so little in return. My dear child, lay your bead against me, and let go of another birthday that could never reach your expectations. I am not just bigb in the heavens but very real and very near. I am inside you, guiding you, encouraging you, shoring you up, opening new paths, loving you unconditionally, giving you loyal friends, reminding you of your v~ortb, sending people to delight you. I will always be faithful My family, friends, and fellow parishioners disappoint me. Observations, Benefits, and Suggestions One common thread throughout the above ten exam-ples is God's promise "I will be with you always"-even (or especially) in difficult situations. Jesus Christ is our Savior not just through his death and resurrection, but also in everyday situations where we need healing and hope. As with our forebears in ancient and modem times, God chooses to be present with saving grace through a whole spectrum of love: from comfort to confrontation. Some people wonder if this kind of dialogue with God comes just from an overactive imagination. If we are truly open to God, the answers we get are Truth try-ing to intersect with our confusion or our suffering. We have a God of communication. How else would the patri-archs and prophets have heard God's voice? How else would apostles and martyrs, foundresses and laypersons, have known God's will? Of course, we can be mistaken in our listening. Discernment is always needed. Many of us were trained to start the day with the Morning Offering. In it we offer to God not only our 63.3 2004 Nienaber ¯ Not for the Faint of Heart prayers, works, and joys, but also our sufferings. Do we offer them to God? Life sometimes deals us a bad hand of cards, and some people easily say that God does it for a reason. If this is true, maybe the reason is so that we will not live on the surface, but take the risk of going deeply into prayer and into the mind of God. Only the truth sets us free. Thus, praying through our sufferings can give more peace, insight, and freedom than we have ever known. Honest prayer can lead us more deeply into the paschal mystery. Once we face and embrace our dark-ness, we can be more open to the light, the resurrections within us. St. Paul writes in 2 Corinthians 6:4-10 that he does not regret his struggles. He embraces both sides of the mystery of Jesus in his own body: "punished, but not put to death; sorrowful, though we are always rejoic-ing; poor, yet we enrich many." Praying honestly can help us, like Paul, to hold in reverence both the light and darkness of our life. Once people have had a few experiences of getting insight from God in difficult situations, they are encour-aged to continue as the need arises. In case pray-ers would like to journal in this way but do not know how to get started, the following suggestions are offered: God, what can I learn from this anger? What can this loneliness teach me? What do you want to say to me in my insomnia? How might I have handled my frustration differ-ently? How can I deal with this feeling of jealousy? Why do I have to put up with all of this #o~o&-'.':~÷? Why am I so afraid? I really resent J because. I am sensing a deep loneliness because. I am feeling out of relationship with. I am in touch with one of my deepest wounds. Review for Religious Liturgical-minded people often use the readings of the day for their inspiration in prayer. Sometimes, how-ever, the events of our lives need to supersede those read-ings. In such cases, the text of our lives becomes the stuff of our prayer. It is unfair not to deal with our anger and frustration. The ten examples given above involve real issues which, if not dealt with in a healthy way, will spurt outwards or inwards in unhealthy ways. Our caring God wants to help us with such issues as our frustration, for-giveness, anger, disappointments, loneliness. God wants to give light, truth, and insights that are both consoling and challenging, if only we accede. With Peter we can ask, "Lord, to whom shall we go?" (Jn 6:68). In the Monastery Gardens Like the order, they have shrunk From golden reaches of summer sweetcorn Swelling the ear for hungering novices, Have shrunk from pumpkin-puddled swatches Of green and gold serpentining to half An acre of tomatoes all to be stored Against monastic winters. Borders of pines And windbreaks now do not enclose a pleasant Land of hefty cabbages and prickled okra; What is left is gardened for subsistence By stooping backs, gnarled hands, a cane Or two supporting a search for what then Had been Father Leo's prized asparagus. A fox Like Satan circumambulates the margins Where once the chickens found their forage. Not an Eden, never an Eden, but at evening Still walks a Presence serenely pleased to be At home in limitless gardens of the stars, Or gardens shrunken to an order's humbled knees. Nancy G. Westerfield 63.3 2004 J. THOMAS HAMEL A Hidden Treasure of the Ignatian Exercises p~ayer is about getting involved with God by hook by crook and is well worth the effort. Whether by rolling up their sleeves or getting on their knees, by waiting quietly or singing loudly, people manage to find a way of getting involved with God. But what if prayer is not primarily any of these activities? What if prayer is primarily a matter of looking? St. Bernard has a striking response to this question. In his sixty-ninth sermon on the Song of Songs he says: I must bring this sermon to an end, but I will say one thing to the spiritual among you, a strange thing, but true. The soul that looks on God sees him as though she alone were lboked on by him. It is in this confi-dence that she says he is concerned for her, and she for him, and she sees noflaing but herself and him. How good you are, Lord, to the soul who seeks you. You come to meet her, you embrace her, you acknowledge yourself to be her bridegroom, you who are the Lord, God blessed forever above all things.1 ~ J. Thomas Hamel SJ continues to reside at College of the Holy Cross; ¯ , ~ , 1 College Street; Worcester. Massachusetts 01610. Review for Religio~ts Echoes of this passage from St. Bernard are found in the Spiritual Exercises of St. Ignatius Loyola, devoted as he is to the activity of seeing2 For Ignatius the actual begin-ning of prayer has everything to do with looking rather than listening. Along with his own "modesty" or "cus-tody" of the eyes in dealing with others, he seems to exult unrestrainedly in being looked at by God. In his Exercises Ignatius says, "For the space of an Our Father, with mind and heart raised up, consider how God ourLord looks at me" (§75).2 The "vulgate" Latin text adds a nuance: "Picture my Lord Jesus as present and looking at what I am on the point of doing."3 Getting involved with God turns around to mean God getting involved with the one who comes to pray. Ignatian spirituality has much to do with seeking and finding, with looking and listening, with self-offering and receiving. But the precise first step is not so much looking as being looked at, not so much seeing as being seen, being locked in the gaze of God, For Ignatius, prayer begins with the gift of God's attentiveness to me, keeping me in sight, and so a kind of hidden dynamic is at work in the rest of my prayer, including the colloquy: "Imagining Christ our Lord before me on the cross, make a colloquy" (§53). Seeing our Lord on the cross gradually becomes a larger picture. Under Christ's gaze one's whole past comes into focus, and so does what one is doing for Christ here and now, and also his awareness of what one will do. The Redeemer and Savior can con-template one's past, present, and future. In the following Weeks of the Spiritual Exercises, one is invited to be contemplative of the present and future of our eternal Lord's earthly journey. Does contemplation begin in the eyes? During his recuperation in the Loyola family castle after the battle of Pamplona, Ignatius would spend hours imagining what he would do in the service of a certain lady. Had she 63.3 2004 Hamel * A Hidden Treasure of the Ignatian F_.vercises one day looked at him--whoever she was? On another occasion Ignatius "saw clearly a likeness of our Lady with the Holy Child Jesus, at the sight of which he received a very extraordinary consolation."4 Did this extraordinary consolation include the gaze of Mother and Child on him? In Manresa he was mesmerized by the dazzling sight of a serpent: "Somehow it seemed to him that it had the shape of a serpent, and it had many things which shone like eyes, though they weren't eyes. He used to take much delight and be consoled by seeing this thing."s In addition Ignatius would speak of his "interior eyes." He saw with his interior eyes "some things like white:rays which were coming from above. ¯ . He saw clearly with his understanding how Jesus Christ our Lord was present in that most holy sacra-ment. Often, and for a long time, as he was in prayer, he used to see with his interior eyes the humanity of Christ. ¯. Were he to say twenty or forty times, he wouldn't be so bold as to judge that this was a lie . Our Lady too he has seen in a similar form, without distinguishing the parts."6 From such sublime visions, it is typical of Ignatius to bring himself back to earth. "At this time God was dealing with him in the same way as a schoolteacher deals with a child, teaching him . His clear judgment [is] that God was dealing with him in this way.''7 What kind of teachei- other than God allows one to see with one's interior eyes? From schoolboy to errant knight "full of shame and confusion" was not a giant step for Ignatius. In the First Week of the Exercises, Ignatius can readily suppose a person of his culture would feel the disgrace of "being looked upon by his king and all in the court" with disdain, if not repugnance (§74). An even, deeper experience of the hatefulness of sin comes about as a gift of the Father and Son and of our Lady (§~63-64). To receive this gift Review for Religious is to be looked upon by each of them, one after the other. The cosmic gaze of the risen Jesus introduces the Second Week. Everyone and everything is present to the eternal Lord of all. "From the place where he dwells, he gazes on all the inhabitants of the world" (Ps 33:13-14). Before each disciple the eternal Lord pauses, looks, then calls. Whoever responds will be seated at his table, be dressed in clothes similar to his, and be seen with him in the night watches. Such imagery of being a knight beloved of his king personalizes the dream of serving an ideal leader and kingmto be fulfilled only in the company of the shepherd king, the risen Lord of all. Those who respond with full-hearted affection see themselves belong-ing to the world in altogether new ways: interreligious dia-logues, speaking new languages, adapting to new cul-tures, discovering sisters and brothers worldwide. They may also translate Iguatius's much-loved-knight imagery into their own experience, like sharing the food of their Lord--which is doing the will of the Father who sent him, being clothed with his virtues (§93). Prayer from then on occurs in one's own journey and in Christ's. A friendship grows, reverence deepens. Service no longer knows of "shoulds," but is the deed of love welling up from silence and verbal exchange, from spiritual insight, and from special moments of feeling that one is under God's loving gaze. To visit Nazareth, find one's way to Bethlehem, come to the River Jordan, ascend Mount Tabor, enter Jerusalem--wherever, with all that looking in wonder and being looked at, who is to find words or have need of words? Does one need words when con- Service no longer knows of "shoulds," but is the deed of love welling up from silence and verbal exchange. 63.3 2004 Hamel ¯ A Hidden Treasure of the Ignatian F~cercise$ templating the Infant lying in the manger and looking back at you? It would not be difficult to imagine that, when Jesus is leaving Nazareth and you with him, our Lady would be looking at you as well. When present with Jesus in the waters of the Jordan, would not you too be looked at by the Father? (§273). When speaking to his beloved dis-ciples about the beatitudes, how striking that Jesus exhorts them to use their talents, letting their "light shine before people so that they may see your good deeds and gl6rify your Father" (§278). Would you too be caught in that smile of his? On Mount Tabor Christ our Lord became transfigured, and his face shone like the sun and his clothing like snow (§284). Did Peter, James, and John know who was looking at them? When the woman who showed "great love" heard Jesus saying "Your faith has saved you, go in peace," was she not being looked at with love? (§282). St. Peter denied him, but later, after Jesus looked at him, went outside and wept bitterly (§292). Pilate took Jesus and had him flogged; they struck him blows in the face (§295). Were his eyes closed against the blows? And when on the cross he commended St. John to his mother and his mother to St. John, what kind of look was he giving them at that moment? (§297). In his first appearance on the day of the resurrection, the very silence of the .Gospels already suggests that Jesus' and Mary's wordless looking at each other was enough. "The way friends are accustomed to console one another" is often a matter of exchanging heartfelt looks (§224). Ignatius stresses that the risen Jesus appeared many times to the disciples and spoke with them (§311). How often were those "words" simply looks? Even at table eating, Ignatius contemplates. "While eating one should imagine that one is seeing Christ our Lord eating with his apostles, considering the way he Review for Religious drinks, the way he looks around, and the way he talks" (§214). Is there any end to the breadth and lerigth and height of when Christ our Lord looks at you contem-plating all his mysteries? All the seeking and finding, the asking and receiving, all the knowing and loving blend into being looked upon, gazed upon, endlessly, so it seems, in a d!scipleship of friend to friend. Is it merely a coincidence that in Igna~ius's Exercises the final mystery to be contemplated presents Jesus' dis-ciples still looking? "Men of Galilee, why do you stand looking up toward heaven? This Jesus who has been taken from you will come in the same way as you saw him go to heaven" (§312, Acts 1:11). Were the angels subtly inviting the disciples to find their risen Lord look-ing at them in and through his sisters and brothers? Ignatius's long-standing desire to be placed with the Son surely reflects repeated visions of being looked at by the Lord. To be placed with the Son is to be under his gaze forever. This school of contemplation, if it may be so called, takes place on the run. One is being taught while on a journey. In the full thirty-day Exercises, the introduc-tory exercise of prayer is repeated four or five times daily. Before a word is exchanged, the Teacher is simply look-ing, and thereby teaching contemplation, teaching peo-ple to see what the Lord sees, to see ourselves as the Lord sees us, to see others as the Lord sees them. Then, when somewhere along the journey our Lord looks upon us, that look is a reflection of ourselves, like an imitation in reverse. What we see is Christ our Lord being where we find ourselves, aware of what is going on in us and making it known to us. The journey is not quite the same any more; we are in new territory with the Lord. Ignatius alludes to this kind of experience when he recalls the surreptitious visit he made to the Mount of Olives: 63.3 2004 Hamel ¯ A Hidden Treasure of the Igr~ti~ Exercises When they found out in the monastery that he had gone off like this without a guide, the friars took vig-orous s~teps to look for him. So, as he was coming down from the Mount of Olives, he came upon a Christian of the cincture, who was a servant in the monastery. He had a big staff, and with a show of great anger was gesturing as if really to give it to him, and coming up to him he grabbed him roughly by the arm. He let himself be taken readily, but the good man never let him go. And, as he went along this path in this fashion, grabbed by the Christian of the cincture, he had great consolation from our Lord, in that it seemed to him he was seeing Christ always over him. And, until he arrived at the monastery, this lasted all the time in great abundance,s Although this was not by any means the first time Ignatius saw Christ our Lord, it is worth noting how his language catches a different, if not new, experience. Ignatius does not say Christ appeared to him, but he sees Christ "always over him," as if hovering over him, as though walking with him down the path from Bethphage into Jerusalem. It is also worth noting how Ignatius names the consolation. His consolation occurs in what he sees: "seeing Christ always over him." Was Ignatius see-ing Christ in his passion along the Via Dolorosa, but reflecting his own experience of being bound and led into Jerusalem? This had been the city of his dreams, but, after the Franciscan superior told him he had to leave it, it became the place of his own passion. In Ignatius's Spiritual Diary we are let in on similar experiences. As if a new mutuality is being revealed, Jesus accompanies Ignatius before the Father. On Monday, 2 5 February, the feast of St. Matthias, Ignatius is celebrat-ing Mass alone: I entered into the Mass with great devotion, warmth, and tears, at times losing the power of speech. During the prayers to the Father, it seemed that Jesus was presenting them, or accompanied those that I was say- Review for Religious ing, before the Father; and I felt or saw in a way that cannot be explained in those terms? Two days later, on the first day of Lent, Ignatius was in the chapel praying. He writes: I entered the chapel and while praying felt, or to put it more exactly, I saw, not by natural power, the Blessed Trinity and also Jesus who was representing me, or placing me before the Trinity or acting as medi-ator close to the Blessed Trinity, that I might com-municate in that intellectual vision. On feeling and seeing in this way I was covered in tears and love but with Jesus as the object; and toward the Blessed Trinity, a respect of submission more like a reverential love than anything else. Later I felt in a similar way that Jesus was performing the same task when I thought of praying to the Father, for it seemed and I could feel within me that he was doing everything before the Father and the Blessed Trinity.1° Jesus, the Mediator par excellence, so identifies with Ignatius that, in presenting Ignatius to the Father, it seems that Jesus is presenting himself to the Father. On the other hand, when Ignatius humbles himself before the Blessed Trinity, not out of fear but with a reverential love, it seems that he has entered into the very senti-ments of Jesus himself. What happened to Moses springs to mind: he talked to God face to face (Ex 33:11). In the beginning, however, "Moses hid his face from God, for he was afraid to look at God" (Ex 3:6). The sight of the burning bush was only a beginning, but a journey begun leads to other beginnings. Seeing and being seen are wondrous beginnings in themselves, but others follow: not only sight but also sound, not only sound but also silence. Memories long buried may come into view; new and hardly namable feelings may arise. Contemplation is a new and mostly unspoken language that may come more and more into play on the journey. To see in this way the language spoken by our Savior's eyes--to learn 63.3 2004 Hamel * A Hidden Treasure of the lgnatian Exercises it and respond in it--is to be seen by the Father, to see him as he is, and to become like him. Perhaps this would be the ultimate grace, the hidden treasure, of the Spiritual Exercises. Notes i Bernard of Clairvaux, "On the Song of Songs," Vol. 4, trans. Irene Edmonds (Kalamazoo: Cistercian Publications, 1980), p. 35. 2 St. Ignatius of Loyola: Personal Writings, trans. Joseph A. Munitiz and Philip Endean (London: Penguin Books, 1996), p. 300. 3 A new translation from the "vulgate" Latin text, The Spiritual Exercises of Saint Ignatius, trans. Pierre Wolff (Liguori, Missouri: Triumph, 1997), p. 25, §75. 4 Personal Writings, Reminiscences, p. 16 (=Autobiography, § 10). s Reminiscences, p. 21 (=Autobiography, §19). 6 Reminiscences, p. 26 (=Autobiography, §29). 7 Reminiscences, p. 25 (=Autobiography, §27). s Reminiscences, p. 35 (=Autobiography, §48). 9 Personal Writings, p. 86 (=Spiritual Diary, §24). 1o Personal Writings, p. 87 (=Spiritual Diary, §26). Review for Religious SEAN SAMMON Fidelity and Commitment: Letter to a Young Marist Brother Dear Zebulun, After our general chapter I decided to write to our young brothers. You number more than eight hundred, and I was eager to get in touch with you to offer a word of encouragement. Zebulun, you and our other young brothers give me and many more older brothers great hope that a new day is dawning for our Marist life and mission throughout the world. So many of you tell me how eager you are to embrace and live fully the five calls found in our general chapter message. "Center your lives in Jesus," the delegates wrote, "for upon this foundation our life is built. Be sowers of hope: by means of new and renewed initiatives in evangelization, education, and solidarity, draw closer to the poorest and most marginalized of young people. Join efforts Se~in Sammon FMS, now superior general of the Marist Brothers, wrote for us in 1992 and 1993. His address is Fratelli Maristi delle Scuole; C.P. 10250; 00144 Roma, Italy. 63.3 2004 Sammon ¯ Fidelity and Commitment with our lay parmers to clarify more fully their identity and ours and to collaborate more closely in mission, spirituality, formation. Build communities where forgiveness is a habit and reconciliation no stranger. Do all things in Mary's way." A challenging agenda, but one that many of you appear eager to implement! You have come to religious life during a turbulent period in its history. The world in which you grew up is also very different from the one in which many of us began our Marist life. We look to benefit from your experience with young people and your understanding of their joys and preoccupations. We are eager to hear from you what young people need from us who are cormnitted to sharing the Good News of Jesus Christ with them. Never cease to challenge us with your hopes and dreams, and do not hesitate to share with us your fears and concerns as well. I write as your brother, recalling my own years as a young brother and remembering the energy and the distracting preoccupations that often marked those years~ I remember a sense of adventure, but also sometimes feeling that a word of encouragement or some clarifying light would have been very welcome indeed. Today I seek to cast some light on fidelity and commitment. If this seems an unusual topic with which to begin, it is nevertheless one that has come from conversations with young brothers. It is a topic on the minds of a good many of them. With this letter I attempt to respond to their questions and concerns--but without forgetting my chief purpose: getting in contact with you and bringing some encouragement. Why This Concern with Fidelity. and Commitment? During my visit with a group of young brothers in Bolivia, I was asked: "Why do you think so many young Review for Religious brothers are leaving our congregation?" The question was direct and needed an answer, for it represented the mind of many in the room. I offered a few words in response, but I knew my reply was not adequate. So the question stayed with me. It remains with me still. Some may insist that responsibility for leaving the institute lies with the various individuals, but that explanation is too facile for me. Over the years some dear friends of mine have left. Good and honest men, on fire with a love of Jesus Christ and a desire to make a difference in the lives of poor kids, they have decided to steer their life in a different direction from our Marist brotherhood. Each time I found myself asking: "For what reasons is he leaving?" and "What makes me stay?" Others may think and say that those who request dispensation from their vows do so because they have grown lukewarm and found themselves unable to cope with the disappointments that are the part of any life commitment lived well. Here again the explanation seems too facile. After all, haven't most of us from time to time thought about leaving? Aren't we all sometimes lukewarm? If we are human, we all experience occasional problems with one or several of these important dimensions of our lives: relationships, sexuality, faith, cormnunity life, our ministry, and even the priorities that the members of our province may establish. Zebulun, I believe that you and I will find an answer to the question put to me in Bolivia if we can deepen our Fidelity helps us remain true to what we have pledged despite the contradictory values that we might encounter on life's journey. -2-85- 63.3 2004 Sammon ¯ Fidelity and Commitment understanding of the nature of fidelity. After all, isn't it the virtue that helps people like us overcome feelings of staleness that sometimes threaten our life commitments? Fidelity helps us remain true to what we have pledged despite the contradictory values that we might encounter on life's journey. God is faithful to us. Keeping that fact in mind, let us take a look at that time in life when the dream that God has in mind for each of us began to take shape. Can you remember the earliest time when people asked you what you were going to do with your life? Whatever our responses were, they were influenced by our experiences, our culture, our personality and natural gifts, the expectations that others had for us, and of course God. The word vocation sometimes describes our response to this very same question: we feel called. Before Vatican Council 17, however, vocation was commonly used only for people who entered a seminary or a religious congregation. Thankfully, the present-day understanding of vocation is much broader. Everyone is called by God to something and therefore has a vocation. A religious vocation is one type Of vocation, but all who respond to God,s dream for them are living out a vocation. God's Dream for Me and the Mystery of Election At the center of your vocation and mine lies the mystery of "election." The second chapter of our Marist Constitutions and Statutes says it well: God called you and me by name. God led us into the desert and spoke to our hearts. God sent us out on mission. Simply put, God has a dream for each of us and is eager to share it and lead us into it. But he uses very human means to get the message across. Our awareness of God's dream for ourselves can often be traced back to our answer to the question with which we began this section: What am I going to do with my life? Review for Religious Our answer usually began as a fluid vision of the kind of person I am, of who I was becoming in the world. Often enough I modeled myself after adults I admired. When I think back to my own teenage years, I remember that the brothers who taught me in secondary school made quite an impression on me. I wanted to be like them. They were effective in their ministry and obviously enjoyed working with young people. Most of all, they were happy--happy, not in the sense of hilarity, but happy because of their deep sense of purpose, their dedication. So strong was the impression that these brothers made on me that I went to the juniorate at age fifteen. God got his message across to me through a group of---as I later realized---all-too-human men nevertheless doing something that would be worth the gift of my life. Over timeI learned that my early-adolescent dream, too, contained illusions of its own. Maybe you had the same experience. Sometimes I thought of myself as larger than life. During the years since, I have often wondered whether-I considered this inflated view of myself necessary for doing all the things I believed others expected me to do. Eventually I learned another important lesson: The reasons that brought me to religious life are not the reasons that kept me from leaving. That's right. As your vocation or mine matures, we understand the deeper reasons behind our choice to be a brother. We understand ourselves and our way of life as Marist brothers better than when we were first attracted to it. God leads us to a deeper experience of his love for each of us. A vocation, consequently, is not a once-and-for-all call that comes sometime during adolescence. Rather, it is a daily and lifelong conversation with God. For you and me to be faithful to our vocation as Marist brothers, then, we will have to do a great, deal more than refresh our 63.3 2004 Sammon * Fidelity and Commitment memories of an invitation that came early in life. Instead, we will need to practice what Marcellin Champagnat called the presence of God. God's Dream and. the Rich Young Man Before moving on, let us look at another question. What happens if I fail to follow God's dream for me? After all, this dream of God's is something freely offered; I do not have to accept it. Permit me to respond with a story. Several years ago, during the course of a workshop at the English College in Rome, I met a young man there whom I will call Stephen. This Roman seminary prepares priests for all the dioceses of Great Britain, and Stephen was a third-year student. Before entering the college and formation for priesthood, he had been a successful businessman. During breakfast one morning I asked him what had brought him to the seminary. His response was disarming: "I don't think I have a vocation to ;priesthood, but apparendy God does!" He said that with the passage of time he was just beginning to feel at home with that notion. In its early days a religious vocation is not always welcomed with joy! So God's dream for you and for me is freely offered and can be accepted or put aside. In putting it aside, however, we run a risk. Though we may live a life that is happy and fulfilling, and envied by others, at some deep level .we may sense that an important part of our life is missing. All three synoptic Gospels tell of a rich young man who came to Jesus and asked what he had to do to possess eternal life. Jesus said, "Keep the commandments." The man said he had always kept them. Jesus, looking beyond this young man's lifelong conscientiousness, saw what his practice of religion could be: something much better than keeping his heart to himself and taking pride in observing the Law and avoiding mistakes. And so, looking on him with love, Review for Religious Jesus said: "There is still one thing you lack. Sell everything that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me." The rich young man was faced now with having to choose one of two life directions. One would include God's dream for him, and the other would not. We know the end of the story well. This rich young man failed to accept the Lord's invitation, and he went away sad. Zebulun, I wonder if you sometimes feel like this rich young man, as I do. As life unfolds, we discover that every commitment lived well demands sacrifice, allowing others to have a claim over our time, talents, and energies. The Lord invites us to take up certain tasks, not because we want to, but because our presence and efforts are necessary. Some of us are perennially slow learners, and so it is only on arriving at the end of our thirties that we discover and admit that we have long been straying from what God has had in mind for us. At that point we face a choice much like the rich young man's. Midlife provides the opportunity, once again, to move our life more in the direction of God's dream for us. Our twentieth general chapter, with its theme of vitality, offered us a similar opportunity. Those who participated in that gathering and our lay consultants did not produce an elaborate pastoral plan, nor send us a message that included many details. No, their final communiqu6 was very simple. What it asked of us today as.Marist brothers is a revolution of the heart. Simply put, we must fall in love with God, once again. Vocations and Risk and Times of Change In making any permanent commitment, you and I must surrender ourselves to someone who is beyond our control. Every vocation, therefore, has an element of risk; 63.3 2004 Sammon ¯ Fidelity and Commitment it is a leap into the unknown. We are called upon to take a chance with our lives, to take a risk, to go beyond the information we have on hand. Some people prefer to wait until they have all the information necessary to make the best possible decision, but this course of action has its own danger. If you or I wait to be absolutely sure of ourselves before taking action, then we will be dead before we do anything meaningful. So let us keep our vocations alive and lively by taking risks again, and again, and again. Most of us admit to having "second thoughts" from time to time about the important commitments we have made in life. My own questions and doubts occurred during my late twenties and then again in my early forties. I mentioned earlier that I went to the juniorate at age fifteen. Ten to fifteen years later I was asking myself whether I chose too soon. I had the notion that waiting several more years before making a definitive choice about my life would have spared me the burden I felt at age twenty-eight. The truth of the matter, however, is that none of us escapes consequences. Had I delayed making a life commitment, I would have suffered a different set of consequences. God saw fit to invite me to make a move at fifteen; he invites others at eighteen, or twenty-two, or thirty. Some people point out that the doubts we all experience about our vocation often occur during times of transition. In people's lives, periods of change and turmoil alternate with stable periods. The latter run about six or seven years and are often marked by productivity and a sense of well-being. People have their sights set on the future, on building a life for themselves. In contrast, transitions are times when people look back and have second thoughts. These periods may last four or five years and may begin with an ending. Many brothers feel it deeply and at length when a parent dies, Review for Religious or when they leave one ministry for another, or move from one community to another. Or they may fall in love, fail at a task, have a spiritual awakening, become involved in a renewal program or advanced study, or turn a certain age. No matter what precipitates them, changes do occur and bring some kind of ending to what has gone before. Most of us believe that new beginnings take place quickly. Life's transitions, however, manage to surprise us by bringing an extended period of uncertainty during which we feel "up in the air" or "lost at sea." About all we are sure of is that we cannot go back to the world we once knew. Eventually transitions comes to a close when new beginnings get well underway. We cannot, however, speed them up. They happen in their own good time. Renewal programs, counseling and spiritual direction, and talking with community members, friends, and confidants can help us reap greater benefit from any time of transition. Frank discussion about our situa-tlon with a person or persons whom we trust is one of the best ways to profit from a period of transition, but these conversations will not make the transition happen faster. Well used, though, periods of transition will reward us. Times of transition are times of grace. These are the desert experiences during which God speaks to our hearts. They are marked by some common feelings. We find ourselves disillusioned, or disengaged from our community or other people. The roles that we fill in life often do not make much sense anymore. Though these periods may frighten and disturb us, leave us resdess and uncertain, they are times of purification, of deepening our understanding, of opportunity to rework our life Times of transition are times of grace. 63.3 2004 Sammon ¯ Fidelity and Commitment commitments and come to love them more deeply. Single people, married people, priests, and men and women religious all go through times of transition. We need not be alarmed when they come, but we should handle them intelligently, and seek advice in doing so. One Person's Story Here is an example of one person's life transition. Several years ago, while I was visiting a province, a young brother whom I will call Michael came to speak with me. He was heavy of heart and told of being in love with a young woman, a religious sister whom he had met while taking some classes. He was heavy of heart because he felt divided between loving this young woman and having an equal love for our Marist brotherhood and mission. He asked me for my reaction to his situation. I said, "Michael, it sounds like Christmas morning!" Looking surprised, he asked what I meant. I said that the relationship he described sounded wonderful, but that, as he probably realized, he faced some difficult decisions. He could not live for any length of time divided between this new relationship and his love of Marist life and mission. Eventually he would have to answer a question that all of us face in life: On whom or what do I set my heart? This spiritual question lies within every life transition. None of us can live for long with a divided heart. Eventually we must decide where we stand in life and what we hold dear. These major life commitments, then, become over time the touchstone for many of the other important decisions we must make in life. And what about this young brother today, several years later? Michael took his life situation in hand, as did the young sister. Both began to meet with spiritual directors, and he met with a counselor as well--and he began talking more honestly with the members of his community. Eventually Michael and his friend realized Review for Religious that the relationship they shared was an important source of support to their respective vocations. Today he finds his commitment to our congregation and mission stronger and deeper than in the past, and the young sister has a similar experience. Over time both realized that their community-life commitments and the values they hold dear are a steady compass helping them make the right choices in life. This young brother showed a great deal of courage. He could have avoided discussing his relationship, or deceived himself by minimizing its importance in his life. Instead, he accepted the grace that God gave him and found himself growing more aware of God's dream for him and accepting all that that dream required of him. Commitments and Freedom What is a commitment? To begin with, every. commitment involves a call. By one means or another, Jesus Christ gets our attention and invites us into a loving relationship with him. The mystery of election obviously plays an important role in the process. The relationship that we have with Jesus is the foundation upon which our religious vocations are built. Every commitment calls for a choice. And you and I both know that the choices we make in life help to define us. If your provincial asks you to decide between preparing to be a formator or working on a master's degree in mathematics, you quickly realize that the choice you make will affect the structure of your life at least for the immediate future, and probably also during the years to come. Finally, every commitment involves a promise. A promise is a particular kind of choice because it describes something that we intend to do in the future. For example, when you and I made our commitment in our Marist brotherhood to be poor, chaste, and obedient, we 63.3 2004 Sammon ¯ Fidelity and Commitment Freedom refers to our capacity to be self-determining. were not merely making a prediction about our future or reporting on our present state of mind. We were stating a firm intention and binding ourselves to a future course of action. So what is the advantage of making any type of commitment? To make a promise is the surest way for any of us to determine the direction of our life rather than to have it set for us. At first glance, freedom and commitment appear incompatible. Many of us have been led to believe that our happiness in life is related directly to the number of options that we have available. And conventional wisdom insists that to increase our freedom we need only increase our capacity for having our own way. This line of argument is aimed at convincing us that any life commitment is best put off, because it will only limit us, rein us in, make us less free. Life experience, though, reveals the flaw in this thinking. Zebulun, I think you and I both realize that a failure to commit ourselves does not ensure greater freedom. Freedom, after all, refers to our capacity to be self-determining. In promising to live out a particular way of life or to be a partner in a lifelong relationship, people choose freely to grow in one direction and not in another. Yes, it is important to be an adolescent for a while, to explore and experience different options for living, but it is equally important not to be an adolescent for a lifetime. All of us continue to explore throughout the course of life, but those among us who are perpetually adolescent use exploration to avoid ever making a gift of our lives, In the end we do not live life, we dabble in it. In making a commitment, then, we do not surrender freedom--most often we enhance it. Any of us, in Review for Religious committing ourselves fully to our life as brothers, will likely find that our potential for spiritual, apostolic, and emotional growth is enhanced. We become more focused and have greater intimacy with God and with others. By trying to keep all our options open, by refusing to make choices and commitments, we would eventually lose our freedom. Over time our life would be determined by forces beyond our control. What about Permanent Commitments? Most of us do not have much of a problem with the idea of commitments. Some of us, however, have a problem with the notion of permanence. I would suggest, though, that there is an intrinsic connection between "forever" and some life commitments. Every day all over the world people express their love for each other through marriage vows, saying "until death do us part." They do not just pledge themselves to persevere as long as all goes well, but rather they aspire to remain together no matter what obstacles stand in their way. Never mistake "forever" with stagnation or a lack of growth. The notion of "temporary commitment" makes me uncomfortable. It apparently comes from the tawdry "everything is disposable" attitude in contemporary culture, and, besides, the words temporary and commitment somehow do not seem to go together. If you or I want to give five years of our lives to a project, why call that gift of rime and talent a commitment. Wouldn't some word like agreement or arrangement better convey what we mean? What justifies a permanent commitment? Something quite simple: no better soil for human gro~vtb has yet been found. A permanent commitment, though, must always be judged by the fruit it bears. If any of us becomes bored, indifferent, and resentful in his permanent commitment, people wonder what it contributes to the 63.3 2004 Sammon * Fidelity and Commitment vitality of the group. They know that making our vows does not signal the journey's end. Rather it heralds a journey well begun. Perseverance is not necessarily a good measure of fidelity. Haven't some of us lived and worked with brothers who appeared so unhappy in our way of life and ministry that we had to ask 6urselves why he stays. Surely God did not plan for him to be so miserable in our way of life and our ministry to poor children and young people! Today, however, we face a phenomenon more visible than in the past and best described as the "breaking of commitments." You and I have known brothers, good men, who early in the course of their lives committed themselves generously to God and to others and who, over time, strove to live out faithfully the commitment they made. Then, as the years passed and their relationships with God, themselves, and others unfolded, these very same men came. to question the promises they had made in good faith so many years ago. Is Perseverance Always a Sign of Fidelity? In the enthusiasm that marked their early years of Marist life, they had made vows intending them to be permanent. With the passage of time, however, they found that, no matter how hard they tried, they could not live them out fully. During times of life transition--and for a number of us these changes occur when we are about thirty years old and then again during our early forties--many seek an answer to this question: Is it fidelity when someone clings to a vowed commitment and rigidly perseveres without facing honestly the .dull performance and lack of life that appear to be its fruit? ¯ Fidelity is at times exercised in change as well as in stability. For most of us~ our commitment to Jesus as Marist brothers reflects~ the deepest currents in our lives and significant aspects of our.personality. To some of our Review for Religious brothers, however, time reveals that more than anything else their commitment merely serves their need for security or provides a place to be of service to people. For a few other brothers, there is a growing realization that important elements of their commitment have died. For these last groups, the task at midlife is not simply to understand more fully the "mixed motives" that draw them to one vocation or another. Rather, it is to see that they have been living their life on a deficient grasp of some important truths or that their once cherished dream is in pieces. Moments of profound sadness, loss, and confusion accompany their growing awareness that sometimes fidelity to God, to oneself, and to others may be exercised in acknowledging that somehow a com-mitment has died or should be treated that way. We must, however, not use this line of reasoning to put aside a life commitment too easily. Whenever any of us are confronted with serious questions and doubts about our commitment as brothers, we must do no less than commit ourselves to a careful d

Aus der Zusammenfassung: Until the 1990s, the Association of Southeast Asian Nations (ASEAN) had a long, however unsuccessful tradition of promoting regional economic development through inter-governmental cooperation. This changed in 1992 with the foundation of the ASEAN Free Trade Area (AFTA), which is regarded as ASEAN's first serious step towards regional economic integration. AFTA's aim is to abolish trade barriers among the participating countries, be it tariffs or non-tariff barriers. The member countries are therefore required to liberalize their economies through adjustments of their domestic tariff systems and through the elimination of non-tariff barriers (NTBs). The formerly high degrees of economic protection have to be gradually reduced and ultimately abolished completely – measures, that the ASEAN member states were long unwilling to implement. Hence, ASEAN's decision to found AFTA in 1992 was very sceptically perceived by the international community. Indeed, the development of AFTA displays two contrary characteristics. On the one hand, the ASEAN members decided to accelerate the implementation of AFTA by five years and complemented it with two additional programmes, the ASEAN Investment Area (AIA) and the ASEAN Framework Agreement on Services (AFAS). On the other hand, the institutional design of AFTA provides the member countries with a high degree of flexibility to prolong or delay the process of implementation and re-negotiate commitments already made. Two conclusions can be drawn from the above stated developments: On the hand, the signing of the AFTA framework in 1992 clearly indicates a major shift in the member states' attitude towards regional economic integration. Moreover, the initially quick implementation of the original agreement, as well as its acceleration by five years and the inclusion of those potentially contentious issue areas – namely trade in unprocessed agricultural products and in services – which the member countries had excluded from the original AFTA framework, underline this shifting attitude towards regional economic integration. On the other hand, some member states delayed the implementation of tariff reductions and the negotiation of sensitive products, indicating that they were not equally committed to the process of implementation. These conclusions lead to the two research questions that this thesis answers: Firstly, why did the Southeast Asian states change their preferences towards regional economic integration and founded AFTA? Secondly, why was AFTA institutionalized in a way, that allowed frequent delays and re-negotiations of its implementation? To answer these questions, the argumentation of this thesis is grounded on a basic assumption: The foundation and implementation of AFTA was, to a large extent, determined by the economic interests of politically dominant domestic actors. This is not to say, that political decision-making is solely dictated by the demands of powerful domestic constituencies. Nevertheless, important is, that the degree of domestic support, which politicians enjoy and on which their domestic political legitimacy is grounded, depends on the extent to which they are able to satisfy the domestic demands. To understand the assumption, which underlies the analytical part of this thesis, it is crucial to consider, that, for reasons outlined in Chapter 2.1, regional economic integration through trade liberalization diametrically affects the business interests of different domestic actors. This is even more true for the Southeast Asian countries, which had long been adopting a distributive and protective approach towards economic development. This approach can no longer hold under conditions of trade liberalization. Tensions between economic growth and domestic distribution, that policymakers are confronted with, are likely to shape their preferences towards regional economic integration. Simply put, trade liberalization will create 'winners and losers'. Domestic power struggles for, or against, regional economic integration are likely to occur. The method applied to answer the research questions is based on a qualitative research, surveying secondary literature. Given a Southeast Asian business context, which is characterized by patronage relationships (compare Chapters 2.2.2.1. and 3.1.), the identification of politico-business connections is most important for determining political influence, which in this study is assumed to play a crucial role for the foundation and implementation of AFTA. Therefore, the analysis, provided in the fourth chapter, relies on a wide range of secondary literature, which uncovers the relationships between the major business groups of the respective countries and high ranking politicians. The most important works are enlisted as follows: The analysis of Indonesian politico-business connections and economic interests is based on books written and/or published by Basri and Hill, Emmerson, Case, MacIntyre, Soesastro and Basri, and Winters. In the case of Malaysia, the analysis is based on various works written by Case, Gomez, and Jomo. Most of the valuable information on Thailand derives from a range of books written by Laothamatas, Pasuk, and Baker. These literary works have been scanned in order to find any hints about business-politico connections. As 'politically connected' can be regarded any business actors, who entertain close – be it friendship or business-dominated – relationships to government officials and high-ranking bureaucrats. These are those business actors, who are able to exert high degrees of political influence on governments. Moreover, as a direct influence of economic actors on the AFTA process cannot be proven, domestic economic policies will be compared with the foundation and implementation of AFTA. Based on the observations, that in Southeast Asia economic actors can influence domestic legislation, but cannot directly affect regional economic integration, this comparison serves as a substitute for direct influence on the regional level. Depending on the data available, the Appendixes two to four list the biggest 33-90 business conglomerates of the respective countries, their political connectedness, the sectors in which they have their main businesses, their degree of competitiveness and export-import-orientation – whenever available –, government-induced protectionist measures – if applicable –, and their treatment under AFTA. Using the analyses of the authors enumerated above, to identify political connections and the influence of businesses on policy-making in a way that either promotes or opposes economic liberalization, has two limitations: Firstly, the authors do not claim to include every business-political connection, that might be relevant. Consequently, these lists cannot claim to include all relevant business-political connections. This weakness, however is not too problematic, because these authors focus on those companies with the strongest political linkages. This focus is consistent with the approach of this thesis, namely to identify the economic interests of politically relevant actors. Secondly, throughout the observed time-span, ownership changes occurred quite regularly and the companies shifted their focus of operation to different sectors. These complex shifts cannot be entirely reflected by the Appendixes. Again, this limitation is not truly troublesome, because ownership changes were likely to remain within the politico-business elites, and if shifts in economic activity of the respective companies occurred, these displayed a common pattern, that is from manufacturing to services. Consequently, the lists can be regarded as representative for the most important business-political connections and for business influence on political decision-making with regard to shaping AFTA. In any case, it cannot be claimed, that this thesis has taken a random sample of companies, of their official relations, and of economic policy choices, as every effort has been made to select important state-owned, and private – both foreign- and domestic-owned – companies, key policies and main patterns of foreign investment to make the analysis as solid and convincing as possible. Chapter two will provide a theoretical basis for this analysis. After briefly explaining the theoretical effects, which trade liberalization has on formerly protected markets, it will introduce the most important concepts, 'economic interests', 'coalitions', 'political institutions', 'political influence' and 'state capacity', which determine the independent, intervening, and dependent variables. Chapter three has a twofold focus, which serves to offer the reader first insights into the early economic development of the ASEAN Three countries on the one hand, and then switch to the promotion of economic cooperation and integration, which culminated in the foundation of AFTA on the other hand. Throughout the first part of this chapter, patronage will be introduced as the predominant socio-political institution, which underlies all social relationships of the studied countries and which is crucial for determining political influence. Further, the relevant politico-economic elites, whose interests shape the economic development of the respective countries will be introduced on a country-to-country basis. This introduction is necessary for two reasons: first, to understand the importance of AFTA as a turning point in regional economic integration, second, to understand coalitional power struggles observable during the founding and implementation phase of AFTA. Chapter four, finally, comprises the analytical part of this thesis. The analysis is focused on identifying the economic interests of the relevant actors. It combines the coalitional approach, which will significantly reduce the complexity of a variety of diverging economic interests, that are expressed by different state and business actors, with the institutional approach, which serves to determine the degrees of relative political influence of the various actors and, consequently, that of each coalition. Power struggles over political predominance will become apparent. In this regard, Chapter 4.1. will elaborate on the crucial importance of foreign direct investment (FDI) and the changing economic interests of foreign investors. It will highlight the role, which foreign investors played, for the foundation of AFTA. Chapter 4.2. will proceed to examine country-specific factors of the three countries respectively. Here, detailed information about the business and bureaucratic interests and their respective degrees of political influence on shaping economic decision-making with regard to trade liberalization will be provided in a country-to-country study. Correlations between domestic policies and the foundation and institutionalization of AFTA will become apparent. Chapter five, finally, summarizes the arguments of the previous chapters and demonstrates, that the foundation of AFTA was preceded by political pressures of the internationalist coalitions of the three countries, and that its institutional design served as a compromise between nationalist and internationalist coalitions. In addition, Chapter five will assess the usefulness of the applied theoretical framework.