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Proportionality is a fundamental component of the law on the use of force and the law of armed conflict—the jus ad bellum and the jus in bello. In the former, it refers to a belligerent's response to a grievance and, in the latter, to the balance to be struck between the achievement of a military goal and the cost in terms of lives. The legitimate resort to force under the United Nations system is regarded by most commentators as restricted to the use of force in self-defense under Article 51 and collective security action under chapter VII of the UN Charter. The resort to force in both these situations is limited by the customary law requirement that it be proportionate to the unlawful aggression that gave rise to the right. In the law of armed conflict, the notion of proportionality is based on the fundamental principle that belligerents do not enjoy an unlimited choice of means to inflict damage on the enemy. Since the entry into force of Protocol I to the Geneva Conventions of 12 August 1949, and Relating to the Protection of Victims of International Armed Conflicts, proportionality has been both a conventional and a customary principle of the law of armed conflict.

265Human rights — Right to respect for private life and home — The law of England — Anton Piller order authorizing search for video cassettes made in breach of copyright — Balancing of interests of individual against rights of others to be free from unauthorized infringement of copyright — Whether "in accordance with law" including common law — Whether sufficient safeguards to ensure proportionality to legitimate aim — European Convention on Human Rights, 1950, Article 8Human rights — Grounds for interference with rights — Requirement that interference be "in accordance with law" — Legal certainty — Whether rules of unwritten common law sufficient — European Convention on Human Rights

The author discusses the political effects of Hungarian electoral law on the formation of the Hungarian parliament. Although the makers of the new electoral law argued that the democratic legislative body should widely & justly represent all interests, points of view, & opinions of the electoral body, electoral law only partly stimulates proportionality. The disproportionate effects of the Hungarian electoral law (system) have been caused, according to the author, by several elements: namely, the prohibitive clause, the application of the electoral number procedure (the Hagenbach-Bischoff method & the Hare method), the two-thirds rule for the distribution of the remaining mandates, & the size of the electoral districts. In the 1990 parliamentary elections, the combined electoral system (that fuses electoral systems belonging to two different types -- the majority & the proportional system) achieved one of its basic political aims; it made great party fragmentation on the parliamentary level impossible, although a comparatively large number of political parties participated in the electoral process. One of the first effects of Hungarian electoral law on the formation of the Hungarian parliament was a reduction of multiparliamentarism. 8 Tables, 33 References. Adapted from the source document.

This comment provides a critique of the Supreme Court of Canada's decision in R. v. Butler, which held that section 163(8) of the Criminal Code, defining obscenity, is a reasonable limit on freedom of expression under section 1 of the Canadian Charter of Rights and Freedoms. Before discussing the Charter, the Court expanded the scope of section 163(8) to include a prohibition against sexually explicit material that is degrading or dehumanizing. Initially, the author is critical of the Court's methodology, which enlarged section 163(8) at the expense of expressive freedom, without even mentioning the Charter. Once the Court had interpreted the statute expansively, its Charter analysis became little more than an afterthought. By articulating the government's objective in broad, generalized terms and then applying a diluted proportionality test, the Court had little difficulty justifying the infringement on expressive freedom under section 1. The author takes issue with Butler's constitutional analysis before commenting more generally on the Court's failure to acknowledge the censorial implications of this decision.

Intro -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- Preface -- Abbreviations -- CHAPTER ONE: GENERAL INTRODUCTION -- Introduction -- I. Clarification of Terms -- II. Purpose of Study -- III. Focus of Inquiry -- IV. Summary of Arguments and Conclusions -- CHAPTER TWO: THE INTERNATIONAL LAW OF ARMED CONFLICT IN HISTORICAL PERSPECTIVE -- Introduction -- I. The Pre-1949 Period -- II. The 1949 Geneva Conventions -- III. The 1977 Additional Protocols -- i. Impetus for Reform -- ii. The New Rules -- iii. The Internal / International Armed Conflict Dichotomy -- iv. Summary and Conclusions -- CHAPTER THREE: THE CUSTOMARY INTERNATIONAL LAW OF ARMED CONFLICT -- Introduction -- I. The Concept of Custom Revisited -- II. The Principles of Military Necessity and Humanity -- III. The Principle of Proportionality -- IV. The Principle of Distinction -- V. Conclusion -- CHAPTER FOUR: CLAIMS REGARDING SCOPE OF APPLICATION -- Introduction -- I. Common Article 2 of the Geneva Conventions -- i. Conflicts Involving "A Declared War or Any Other Armed Conflict" -- ii. Conflicts Involving Partial or Total Occupation of the Territory of a High Contracting Party -- iii. Conflicts Involving Non-Contracting Parties -- iv. Conflicts Involving National Liberation Movements -- a. "National Liberation Movements" -- b. "Colonial Domination", "Alien Occupation" and "Racist Regimes" -- c. A General Assessment of Article 1(4) -- d. Article 1(4) and Customary International Law -- II. Claims of Applicability -- i. SWAPO in Namibia -- a. The Factual Situation -- b. The International Law Criteria -- 1. Common Article 2 -- 2. Article 1(4) of Protocol I -- c. Trends in Decision-Making: Legal and Policy Implications -- d. Conclusion -- ii. The ANC in South Africa -- a. The Factual Situation -- b. The International Law Criteria -- 1. Common Article 2.

Issue 52.6 of the Review for Religious, November/December 1993. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone:314-535-3048 ° FAX: 314-535-0601 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, Missouri 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ° 5001 Eastern Avenue ¯ P.O. Box 29260 Washington, D.C. 20017. POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ° Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. SUBSCRIPTION RATES Single copy $5 includes surface mailing costs. One-year subscription $15 plus mailing costs. Two-year subscription $28 plus ~nailing costs. See inside back cover for more subscription information and mailing costs. ©1993 Review for Religious review for religious Editor Associate Editors Canonical Counsel Editor Ass#tant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Michael G. Harter SJ Elizabeth McDonough OP Jean Read Mary Ann Foppe Joann Wolski Conn PhD Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ Sefin Sammon FMS Suzanne Zuercher OSB Christian Heritages and Contemporary Living NOVEMBER-DECEMBER 1993 ¯ VOLUME 52 ¯ NUMBER 6 contents 806 feature Religious Life and Conversion Language Dennis J. Billy CSSR provides a language of conversion so that religious might more readily integrate their individual lives with their corporate existences. 817 828 835 842 spirituality Are We Relating to God in a New Way? Gerald M. Fagin SJ proposes five polarities which are always present in our spiritual lives. Desire, Asking, and Answers A. Paul Dominic SJ emphasizes the importance of praying from our desires by exampleg from the Bible. Companionship Spirituality in Ruth Judette A. Gallares RC explores covenantal faith through the symbol of companionship portrayed between Ruth and Naomi. The Spirituality of Surrender John P. Mossi SJ proposes three models of a spiritual surrender-ing as a means of coming home to God. 849 865 ecumenism The Ecumenical Vocation of Religious Jeffrey Gros FSC highlights the importance of ecumenical for-mation and collaboration for women and men religious. The Religious Call of Ecumenism Jude D. Weisenbeck SDS suggests ways in which the needs of the ecumenical movement can well be met by the resources of religious communities. 802 Reviezv for Religious 870 875 ministry Frustrations--Jesus' Ministry and Ours James Martin SJ seeks a fresh perspective on dealing with frustra-tions arising from ministry to the poor. Jesuit Spirituality and Catholic Higher Education Claude N. Pavur SJ stresses the importance of an Ignatian spiritu-ality, invigorating the efforts of educators in the Jesuit tradition. poverty 886 Option for the Poor: God's Pedagogy Marcello Azevedo SJ analyzes the meaning and life-applications of the phrase "option for the poor" in terms of our faith. 893 Who Evangelizes Whom? The Poor Evangelizers John F. Talbot SJ explores the evangelizing potential of the poor. 898 a life of promise Two Cheers for Celibacy William McDonough clarifies the meaning of prie, stly celibacy by combining Robert Bellah's use of institution and Thomas Aquinas's moral vision. 911 Charismatic Renewal and Consecrated Life 920 Susan Rakoczy IHM reflects from a r~ligious-life experience of twenty-five years on the blessings of the charismatic renewal in regard to consecrated life. Death as a Community Event Annette Frey SC shares the stqry of a friend's illness and death as an integrating factor in community life. departments 804 Prisms 927 Canonical Counsel: Lumen Gentium's Chapter 6: Religious 933 Book Reviews 951 Indexes to Volume 52 November-December 1993 803 prisms ~oho are the people by whom you have been most influenced? Many of us must at one time or another have tried to answer this question for ourselves or at the inquiry of others: Precisely which people have strongly influenced my life? Some may quickly name their fathers and mothers; others go on to name favorite teachers or special friends. Still others may name people in world affairs or in the worlds of sports, the arts, or medicine. Probably not very many of us spontaneously turn to the men and women whom the church has declared holy and named as outstanding members of the communion of saints. Yet the reason why the church calls our attention to these people is to allow us to see in other followers of Christ what we hope to become. Just as the church of the Eastern rites emphasizes icons that give us a glimpse of the world of the holy, so the Latin-rite church proposes the study of the lives of ~aints so that we may be inspired by them and formed and then moved along a path of holiness as Jesus' apostles. Perhaps at one time many of us did not appreciate how the more medieval theology of mediators needed updating like so many timebound ways of expressing our faith and its practices--the process mandated by Vatican II. Now it seems that we stand more ready for and in need of the kind of influence which our fellow Christians, can-onized and otherwise esteemed, can exercise in ore: lives. No longer do we, almost superstitiously, look to Mary or other chosen saints for special favors. Instead we take our direction from the Vatican II understanding and descrip-tion of Mary's place in the communion of saints under the 804 Review for Religious specially privileged titles of mother and first disciple. And so we look to our favorite men and women saints particularly in their relationship to us as brothers and sisters and as our fellow disci-ples. If Christians in general are exhibiting a greater need for this kind of influence in their devotional lives, even more might men and women religious look to the holy ones special to their con-gregations for living the kind of discipleship charismatically appro-priate to their following of Christ. ~;Vhether it be the contemporary retelling of saints' lives or recapturing their spirit in new artistic portrayals or recovering prayers of theirs that are appropriate to our times--there still are ways for holy men and women to touch us in our daily living. We may more readily find light coming to us in dark moments of our experience from the uncovered lamp of these human lives than from any theoretical studies or documents. We may also find ourselves more energized for entering into the evangelizing mission of Jesus through the radiance of their inspiration and example. Probably even more surprising than our slowness in naming saints as major influences in our lives is the not infrequent omis-sion of even the name Jesus. As we enter into the Advent and Christmas seasons, maybe more fully than Jesus being "the reason for the season," we might say that the reason for the season is for us to remind ourselves that Jesus is the unique influence upon our lives all year long. Jesus is the one who has influenced how we live, how we pray, how we interact, how we die. Jesus is the one who calls us to a way of following; Jesus is the Teacher, and we all remain the lifelong learners, the ones in continuing formation. Perhaps we need to ask ourselves another question. Is it true that for us not to name Jesus as the great influence of our lives is more than just a memory slip? Does our answer uncover for us that our everyday, busy lives are being spent on behalf of lesser gods than the God Incarnate? The question is worth more than a Christmastime reflection. That the peace and grace of God, Emmanuel, be richly yours is the wish of all the staff of Review for Religious. David L. Fleming SJ November-December 1993 805 DENNIS J. BILLY Religious Life and Conversion Language The crisis faced by many of today's religious goes beyond the breakdown of their founding myths and the resulting lack of purpose in their corporate existences. While many (I daresay most) are at least peripherally aware of having lost in recent years something of great importance for their lives as professed religious, they usually have no idea whatsoever of how to retrieve it or what to put in its place. Nor are they very articulate about just what it is they have lost and why precisely they want it back. Confronted by their own aging, a steady flow of ygunger members from their ranks, and fewer and fewer vocational prospects, many have become disillusioned and desire some sort of immediate respite from their mount-ing misfortunes. They pursue it in any number of ways. Some display a nostalgic desire for the not too distant past--"the good old days," as.they are called, which were probably never quite so good as they now seem. Others resign themselves passively to their "inevitable corporate extinction," an increasingly attractive choice for many. Still others sink deeper and deeper into the quagmire of confusion and doubt about the relevance of religious life in the postmodern world--which does nothing but com-pound an already complex and. difficult situation. Regardless of the motivations behind them or their point Dennis J. Billy CSSR is author of the recently published Evangelical Kernels: A Theological Spirituality of Religious Life (Mba House, 1993). His address is Accademia Alfonsiana; Via Merulana, 31; C.P. 2458; 00100 Rome; Italy. 806 Review for Religious of origin, none of these responses are adequate to the crisis at hand. In order to move forward, today's religious must choose a path other than that of denial and escape. At this critical point of their history, what they need is a language of conversion that will enable them to give an honest account of themselves, will help them to integrate their private lives with their corporate existences, and will show them how they, as a group, can con-front the cynical doubts that writhe beneath the surface of their professional respectability. Conversion Language A language of conversion must speak to both the mind and the heart. It must make sense to.people in a way that will satisfy their intellectual longings. It must also motivate them to exanaine their situation in life with renewed strength and vigor--as if with dif-ferent eyes. More importantly, it must reshape their interpretation of experience so that, through the action of divine grace, they see their denial for what it is and then find it possible to realign their personal powers of commitment with those of the religious insti-tute to which they belong. Only from such a realignment will dusty and creaky institu-tional structures and the people who stubbornly inhabit and main-tain them have any hope of being refurbished for a brighter future. Failure to achieve this renewal of human heart and human social structure will result only in more of the same problem: individ-ualism amid corrosive social ills; continuing loss of confidence in and commitment to one's religious community; the persistence of the "double life" syndrome that has plagued so many first-world congregations since the Second Vatican Council. By most assessments, the very future of religiou~ life is at stake. The thesis is clear: the circular relationship between individ-ual and corporate change must come to the fore in any further dis-cussions about authentic conversion, particularly with respect to those who have dedicated their lives to following the evangelical counsels. "The whole cannot be understood without its parts; nor the parts without the whole." This fundamental problem of inter-pretation-- the so-called hermeneutical problem--lies at the root of the present crisis in religious life. To deal with it effectively, a language of conversion must address both the individual and the November-December 1993 807 Billy ¯ Religious Life and Conversion Language group, as well as their ongoing mutual relationship. It can do so, however, only if it encompasses (1) a sound Christian anthropol-ogy that stresses the dignity of human persons on every level of their existence, (2) a persuasive philosophical link between the personal and the corporate wholes, and (3) a recognition of its own inherent limitations with a corresponding openness to the re-creative presence of God. Without these important ingredi-ents of change, no language of conversion, regardless of how elo-quent or comprehensive it may appear, will be adequate to the enormous task at hand. A Sound Christian Anthropology The connotations of the phrase "a sound Christian anthro-pology" need some explaining. An "anthropology" may be described as a specific and coordinated assessment of human exis-tence. It is "Christian" insofar as it receives its inspiration from the insights of Christian traditions. To the extent that there are numerous interpretations of the meaning of Christianity, there are also varying Christian anthropologies. In this essay, a "sound" Christian anthropology is understood as one which integrates four fundamental dimensions of human existence: the physical, the rational (or mental), the spiritual, and the social. All of these are found ih the teaching of St. Paul and are made explicit in the juxtaposition of his doctrine of the Body of Christ (1 Cor 12:12- 31) and the tripartite understanding of the person found in such verses as this: "May the God of peace make you perfect in holi-ness. May he preserve you whole and entire, spirit (pneuma), soul (psyche), and body (soma), irreproachable at the coming of our Lord Jesus Christ" (1 Th 5:23). Together these verses express the Pauline understanding of the complexity of human existence and qualify as a solid basis for further theological reflection. Of what do these basic dimensions consist? People's spirit (pneuma) is the deepest part of their being. It yearns for God with unutterabl.e groanings (Rm 8:23) and has the potential to be lifted up into intimate communion with the very Spirit of God. Ever elusive and difficult to describe, it is that aspect of human exis-tence which affirms each human person as capax Dei, that is, capa-ble of God. People's soul (psyche), by contrast, is their animating principle of life. It encompasses, not only the rational, but also the emotive, nutritive, and reproductive sides of human existence. 808 Review for Religious Rational activity, the soul's highest and noblest function, enables people to wonder about the meaning of life and to think criti-cally about its problems. People's bodies (somata) are the material extension of their existence. Unlike the Pauline term for "flesh" (sarx), which has close associations with a life of sin leading to death, soma can be used for good or for ill and is hence a morally neutral concept. Finally, people's social dimension is a constituent part of their anthropological makeup. A human per-son. arises out of and exists in a social context and cannot be understood apart from it. For Christians, the primary social arena in which they live out their lives is that of the Body of Christ as it exists in its various expressions such as the family, the parish, the diocese, and the church universal. The interrelated nature of these various dimensions of human existence cannot be stressed highly enough. Spirit does not exist apart from a person's body, soul, and social relationships-- nor vice versa. Not one of them can be separated and treated in isolation from the others, as if a person were an arti-ficial composite of four disparate parts. A continuous and unbroken anthropo- For Christians, the primary social arena in which they live out their lives is that of the Body of Christ as it exists in its various expressions such as the family, the parish, the diocese, and the church universal. logical relationship exists among all of them. So strong are these bonds that not even death can sever them completely and pre-vent their ongoing functioning. To do so would mean the ulti-mate dissolution of the human person and the corresponding passage from being to nonbeing which the Christian faith so strongly rejects as a possibility of human destiny. That is not to say that a certain priority of relationships does not exist among these various anthropological factors: spirit relates to soul as soul to body. Balanced and healthy relationships among these affect the way in which a person interacts with others. A sound social environment, in turn, produces profound healing effects on a per-son's bodily, spiritual, and mental well-being. This circular rela-tionship is important for understanding the present crisis of religious life, which now can be understood as involving not only November-Deconber 1993 809 Billy ¯ Reli~ous Life and Conversion Language the vast array of dysfunctional social structures, but also a deeper relational imbalance operative on the most basic levels of human existence. Linking the Personal and the Corporate Social structures are both products of the mind and a means through which human intelligence and human spirit are shaped. ' When functioning according to justice, they give all people their due and educate them in virtue. At other times they work to the benefit of a privileged elite at the expense of an oppressed under-class. The interests of justice are not adequately served when existing social structures help to perpetuate a mentality of control that legitimizes the unjust treatment of other human beings. Such structures are sinful and need to be changed. When they are not (as can be the case in religious life), it may very well be simply because those involved feel overwhelmed by the immensity of the task before them. Such feelings can easily lead people to a sense of helplessness or even indifference about their ability to influence their surrounding social structures. An implicit dualism then arises in the private and social spheres of religious life: individuals grad-ually lose ownership of their ruling structures; the latter go on unchallenged more out of a paralyzing lack of interest than any-one's stubborn resistance to change. One way to overcome this implicit dualism is to introduce the related concepts of microcosm and macrocosm into the cur-rent vocabulary of religious life. Rooted in the primitive Greek idea of the human person as a small-scale model of the cosmos, this distinction was eventually adapted by Plato as a way of describing the relationship of individuals to the society (see Republic, 441c). According to this adjusted version, the underlying structure of human society is nearly the same as that of the human soul. The rational element corresponds to the republic's govern-ing class; the irascible (or spirited), to its martial orders; the con-cupiscible, to its productive masses. As "the human soul writ large," society offers individuals not only a particular place in the " social hierarchy, but also the opportunity of seeing themselves projected onto the collective whole. Individuals find their reflec-tion in the whole; the whole, in the individual. Plato's application of the microcosm/macrocosm distinction is not relevant in all its details to religious life in its contemporary 810 Review for Religious ¯ Western setting. His assertion, however, of an underlying struc-tural continuity between individuals and the society to which they belong has much to its credit: (1) it preserves the circular rela-tionship between individual and social functions; (2) it allows for certain structural similarities between human beings and their primary social environment; and (3) it maintains the distinctive-ness of individuals in the face of the larger community. When combined with the Christian anthropology outlined in the pre-vious section (as opposed to the Platonic one with which it is nor-mally associated), this seminal idea can help individuals in today's religious communities to regain their sense of identity with the larger whole. The analogy would go something like this: both the human person and the religious community possess spiritual, mental, physical, and social dimensions. The relationships among the various dimensions within the human person are proportion-ate to those in the religious community (for example, human spirit / human soul = community spirit / community soul, and so forth). Cross references also remain proportionate, but only with regard to corresponding terms (that is, human spirit /communal spirit = human soul / community soul, and so forth). In all cases the rule of proper proportionality applies (a/b = a'/b'). The strength of this approach is that it maintains a fundamental continuity between the underlying anthropological structure of individuals and that of their religious community. And it is able to do so even when taking into account the limitations of the language it uses to describe the quiet, abiding presence of God in the life of the . community. The Silent Presence of Grace One of the underlying dangers in the current discussion about the future of religious life is the tendency to substitute lengthy theories for the simplicity of God's intervening grace. Uneasiness about their present situation in life has led many religious into a quest for the perfect plan that will explain in fine detail (1) why they find themselves in their present situation, (2) how they can get themselves out of it, and (3) where they should be going. Search as they may, they will inevitably end up frustrated. No magic elixir of man-made theories can satisfy expectations of such exalted heights. To achieve its ends, a theory of refounding or revitalization must place God, not itself, atthe center of attention. November-Deconber 1993 811 Billy ¯ Religious Life and Conversion Language To do so, it must first recognize that conversion on any level--the personal, the communal, the societal--comes directly from God's own initiative. And since God is not limited to the narrow confines of human theorizing, the theory in question can propose nothing but one of many possibilities of how God's transforming action may occur. By placing itself on the periphery (not at the center) of divine action, such a theory acknowledges its inherent limita-tions and places itself more readily at the disposal of God's re-creative activity. "The wind blows where it wills" (Jn 3:8). The movement of God's grace is capable of transforming both individuals and the social structures they inhabit. What God does or how is not always discernible to the human eye. What is important in any of life's sit-uations-- and, in this case, in the present crisis facing many reli-gious communities--is that people (both as individuals and as a group) expand their awareness of God working quietly in the cir-cumstances of their daily lives. Where is God in the present cri-sis facing religious life? What is God saying in the graying of once thriving religious communities, in their steady loss of younger members, in their failure to attract vocations, and in their overall decline in numbers? Why does God permit the cur-rent lack of identity and firmness of purpose which characterizes so many of today's religious communities? Where is God lead-ing them--if at all? And to serve what purpose? When sincerely reflected upon, such questions lead people either to affirm or deny God's active involvement in their own life and in the life of " their religious community. The answer, however, may not end up in the shape of a simple yes or no. In a matter of faith, a believer's response must involve more than a facile determination of whether God is with this particular community or has abandoned it. Such a reply may evade the issue altogether. An authentic outpouring of God's grace will foster a deep sense of listening in the life of a religious community. Most peo-ple, religious included, are more ready to give their own opinion than to hear that of another. They are usually so heavily interested in what they themselves have to say that they talk past those around them or, at best, tolerate what is said until the next oppor-tunity arises for them to speak. What passes for conversation is often nothing more than a continuous chain of vaguely connected monologues. Such is not the case with God, the preeminent lis-tener, nor should it be the case of those stirr.ed by the free gift of 812 Review for Religious grace. Those who listen carefully--to their own hearts, to those around them, to the needs of the community, and to those outside the community--are able to discern more clearly the voice of God in their own lives. When they nurture this quiet witness of faith, religious create a space in their community where others know that their presence will be gratefully recognized and their stories listened to with interest. To empty oneself so that others may be heard is an important quality in authentic Christian living. The language of conversion cannot be spoken, let alone heard, apart from the re-creative silence of God's transforming grace. R.eligious and the Language of Conversion The rudiments of an authentic language of conversion are now in place: a sound Christian anthropology, a way of bringing together individuals and corporate wholes, and a recognition of God's creative initiative in the process of conversion. The inte-gration of these elements and their use as an active, functioning language will enable religious to find greater insight into their present difficulties and will lead them to a deeper awareness of the proper course of action to be taken. To further advance this claim, a number of observations are in order: 1. A language of conversion such as the one suggested above will challenge religious to remove the "problem solving" glasses that regularly color their current outlook. Rather than poring over "what must we change in order to secure our institutional viability," they will focus on questions about the authenticity of their reli-gious lives. A religious community, in other words, turns its life more completely over to God, not out of any ulterior motives (for example, to get more vocations, to stem the exodus of disenchanted members), but simply because that is what God asks of them. 2. Religious need to examine, in their common spiritual out-look, the relationship they maintain between "being" and "action." Informed by an anthropology that draws strong bonds between the bodily, mental, spiritual, and social dimensions of human exis-tence, they will be more apt to be sensitive to how their actions-- both private and corporate--are expressions of who they are and sensitive as well to how their actions affect their being as human persons. 3. Religious must articulate in their daily lives a deeper appre-ciation of the basic human elements of community living. November-December 1993 813 Billy ¯ Religious Life and Conversion Language Membership in a religious congregation involves more than mere physical presence. It also entails a shared commitment to common goals and values, a general sense of how these ends are to be achieved, the fostering of community spirit, and a network of sound spiritual and social ties. Since these elements are them-selves all intimately related, care must be taken that members manage to relate well on all of them. Structures must be set in place to facilitate this process. 4. Particular emphasis should be given to the community's spiritual well-being. Just as the spirit is the deepest part of the human person--that part which yearns for God and which affirms oneself as capax Dei--so too is it the truest, most authentic part of the religious community. When the spirit of a religious commu-nity suffers, the other dimensions cannot help being affected. Efforts must be made to heal the wounded spirit of religious com-munity life. Among other things, this will mean working through such difficult issues as human intimacy, vocational crises, mourn-ing the loss of members, and dealing constructively with members who display dysfunctional and addictive behaviors. Only through healing of the spirit of religious community life is there any hope of recovery. 5. One way of healing a community's wounded spirit is for its members to reserve time and community space for genuine listening. By being attentive to the words of others--the stories they tell, the experiences they wish to share--people enter into the thick of life and allow for the possibility of God's presence to break into ordinary daily events. When a religious community fosters this attitude of respect for the need of people to share themselves openly without feeling threatened, it begins to go beneath the superficial ways of relating by which its members all too often relate hardly at all. One of the great sins of religious life is that people can live together for years and barely know each other. 6. It is also sad that a person can live the religious life for yea~rs without ever developing a close relationship with God. Addressing this problem, the language of conversion places God at the center of attention. The whole purpose of life, and of reli-gious life especially, is for a person to enter into a deep and last-ing friendship with God. This purpose must not be lost sight of in discussions about the future of religious life. Religious vow to live the evangelical counsels in order to walk more closely along 814 Revie~ for Religious the way of the Lord Jesus. They do so, if for no other reason, in order to enter more closely into union with him and the One who sent him. 7. People cannot know God, however, if their spirit (or the spirit of the community, for that matter) does not commune with the Spirit of God in the quiet groves of contemplation. Many religious, unfortunately, have forgotten all about what it means to seek the Lord in prayer. Having lost the incentive to pray, they merely go through the motions of living out their evangelical commitments; their lives, as a result, can easily become devoid of all meaning. Religious need to see through the self-deceptions that have gradually led them to compromise their vows. To retrieve the meaning of their religious life, they must return to a balanced regimen of prayer whereby they can gather in God's name and continually invoke the divine presence. 8. Finally, no one undergoes conversion outside a specific community environment. Religious must develop a keen sense of boundary definition that will enable them to distribute their time appropriately between their own religious community and the people they serve in the apostolate. While benefiting from the authentic sharing that goes on within their communities (an essential priority of a well functioning community), they must take care not to become inordinately introspective and so lose all desire to reach beyond their immediate circle. The apostolic orientation of all religious communities (even those with a strictly contem-plative lifestyle) must always remain a primary concern. With this orientation religious supported and energized by their communi-ties will be able--both individually and together--to do great work for both the church and for society at large. Just as the spirit is the deepest part of the human person-- that part which yearns for God and which affirms oneself as capax Dei--so too is it the truest, most authentic part of the religious community. Conclusion The present crisis in religious life is largely a lack of balance between the individual and the community. In many respects the November-December 1993 815 Billy ¯ ReIigious Life and Conversion Language crisis is a scaled-down version of the age-old philosophical prob-lem of the one and the many, an issue which has always lurked behind the scenes of Western philosophical thought and which remains, even today, largely unresolved. In recent years the pen-dulum has swung from one extreme to the other, with the indi-vidual being either submerged in the collective (as was often the case before Vatican II) or much removed from it (as has often occurred since the council). While nearly everyone agrees that a healthy balance needs to be struck, there is little consensus con-cerning just what must be done to achieve it. These pages have used certain categories from the Western religious and philosophical traditions in an effort to nudge reli-gious communities gently toward a prudent--even though pre-carious- balance. The categories include (1) a Pauline anthropology that emphasizes the four basic dimensions of human existence (spiritual, mental, bodily, and social), (2) a philosophi-cal link between individual and corporate wholes (the micro-cosm/ macrocosm distinction of the ancient Greek philosophers), and (3) a deepened awareness of the inherent limitations of lan-guage (and by extension all theories) with a corresponding focus on the creative initiative of divine grace. While none of these cat-egories are entirely disregarded in current discourse about reli-gious life, rarely have they been used in conjunction with one another and certainly not in what has been termed "a language of conversion." By assimilating these categories of conversion, religious can begin to change some of their dysfunctional ways of relating and nurse some of the open wounds that their communities now endure. First of all, they must get beyond claiming that the call to conversion extends only to individuals and not to the social struc-tures they inhabit. An awareness of the circular relationship between the human heart and the human social structure is ~un-damental to any serious discussion of religious life's future. Without it the dissatisfaction of many of today's religious with their institutional structures will continue to grow. 816 Review for Religious GERALD M. FAGIN Are We Relating to God in a New Way? When I entered a Jesuit novitiate thirty-five years ago, I was introduced to a way of relating to God deeply rooted in the tradition of the church and in the Society of Jesus. It was a way of experiencing God and of responding to God that was shaped by a clearly defined theological understanding of God, the church, and the human per-son. What characterized that spirituality was what char-acterized the spirituality of most Catholics, both lay and religious, in the years before Vatican Council II. What has emerged in the last twenty-five years is a new way of relating to God, a spirituality rooted in a plurality of the-ological understandings of God, the church, and the human person. We might describe it as a shift in model or simply as a shift from one pole of the necessary tension in our spiritual lives to the other. What is important is that we describe and understand what has happened, for too often a lack of understanding has led to confusion, guilt, and quarreling among Christians. I offer five tensions or polarities that are always pres-ent in our spiritual lives. What has happened in lived Christian spirituality can be described in terms of these tensions. spirituality From Objective to Subject-Centered The spirituality of thirty-five years ago was an objec- Gerald M. Fagin sJ, professor of theology, can be addressed at Loyola University; 6363 St. Charles Avenue; New Orleans, Louisiana 70118. Noven~ber-Decen~ber 1993 817 Fagin ¯ Are We Relating to God in a New Way? tive spirituality measured in terms of laws kept, mortifications and virtues and devotions practiced, prayers said, and Masses attended. A typical day in a novitiate was structured around an early morning Latin Mass, an hour of meditation, the rosary, the stations of the cross, examination of conscience, spiritual read-ing, and an instruction on religious life. The spiritual life of the Catholic laity was measured and identified by similar norms and practices. This way of life was supported by a clearly defined Catholic culture that gave Catholics a sense of identity rooted in unambiguous doctrinal and moral teaching and distinct rituals and practices. It was the world of the Baltimore catechism, Friday abstinence, fasting in Lent, First Friday and First Saturday devo-tions, benediction, indulgences, and St. Jude devotions. It demanded discipline and obedience and self-sacrifice, but it offered clear expectations and a structured and measurable way of living out a committed Christian life that led to sanctity. Such objectivity is an essential element in any relationship .to God. Rituals, practices, and devotions are at the heart of a gen-uine experience of God and a faithful response to God. We need clear guidelines and traditional structures if we are to be account-able and if we are to guard against the kind of subjectivity that is open to deception and divisiveness. What has emerged, then, is not a total rejection of this way of relating to God, but a new emphasis on the human person as a free and developing subject in the spiritual life. This subject-centered spirituality is a spirituality measured in terms of people's inner growth and actualization, the quality of their prayer and personal affective development. The spiritual life is described in terms'of a growth in trust and love and openness and freedom and sensi-tivity to the Spirit. Religious experience rather than religious practice is central to this approach. The focus is growth in peo-ple's personal relationship with God and on God's call addressed ¯ uniquely to individuals in their specific life circumstances. In con-sidering fidelity to God, the language of conformity and obedience to rules gives way to discernment and dialogue. Prayer becomes less a meditation on the truths of Christianity and more a lan-guage of the heart, an affective prayer that centers on God's ini-tiative more than our initiative. The role of the spiritual director puts less emphasis on teaching and guidance and more emphasis on facilitating the directee's relationship with God. The didactic gifts of the director become less important than a listening and 818 Review for Religious discerning heart that can clarify the movement of God in the directee's heart. Thirty-five years ago my spiritual director asked me about my fidelity to my spiritual exercises, the subject matter of my meditation, and the resolutions from my latest retreat. Today my spiritual director asks me about the movement of God in my heart and the consolation and desolation that are the signposts of my discernment. The presupposition is that God is at work in the individual soul and that this movement of God can be observed and discerned. The shift to a subject-centered spirituality is clearly seen in the rediscovery of the directed retreat. Conference-style or preached retreats focus on a common teaching or subject matter for reflec-tion. Everyone responds to and prays over the same material, often more doctrinal than scriptural, and not selected as a specific response to the needs and grace directions of the individuals. The subject matter of the directed retreat is each individual's experience of God, the movement of the Spirit within that person. Scripture is chosen to focus and highlight the graces of the retreatant. There is not one set program for everyone. It is pre-sumed that each person will experience and respond to God's grace in an individual way. Underlying this shift to the subject is a different under-standing of revelation. Revelation is imaged not primarily as propositions to be affirmed but as God's self-communication. Revelation is not first a series of statements about God and the human condition, but a series of experiences of God that reveal who God is and how God deals with us. Jesus is the fullness of God's revelation so that our faith life is a response to someone rather than an assent to propositions. God's self-revelation in Christ calls us to a new relationship with.God. Experience, both individual and communal, precedes articulation; and our rela- This subject-centered spirituality is a spirituality measured in terms of people's inner growth and actualization, the quality of their prayer and personal affective development. November-December 1993 819 Fagqn ¯ Are We Relating to God in a New Way? tionship with God begins in an experience of God that then finds words in doctrines and expression in rituals. From Perfection to Process The novice of thirty-five years ago set out on the road to per-fection. Every imperfection was to be weeded out, every virtue practiced. The ideals were clear, even if unattainable. The goal was set: "Be perfect as your heavenly Father is perfect." The perfec-tion model envisioned our spiritual lives as a striving for an ideal, a state of perfection that was never attained. Too often our spir-itual lives were evaluated in terms of our failures to reach the ideal or the degree to which we had failed to attain perfection. As in the objective model, the focus was on an observance of laws and duties. Novices were told, "Keep the rule and the rule will keep you." This approach tended to be legalistic and Pelagian and to generate undue fear in our relationship with God. We were always aware that we were not measuring up to the ideal. No matter how fervent our spiritual lives and how detailed our obser-vance, we remained unworthy servants who had yet to reach per-fection. We placed much more emphasis on what we had failed to do or achieve than on the level of our desire and hope and love and our moments of fidelity. This perfection model focused on the goal, not the process to the goal. God's love and affirmation were often thought of as the reward for our completing the process, for our faithful observance. A corollary of the shift from objective to subject-centered is the shift from this perfection model to a process model in our relationship with God. The process model envisions our spiri-tual lives as a journey that can be measured not only in terms of how far we have to go, but especially in terms of how far we have come. Besides sorrow for our failure to attain perfection, there is gratitude for all that God has accomplished in us, the work of God's grace in our lives. Our spiritual lives are viewed as a rela-tionship with God that grows, not as a project that needs to be accomplished. Such a model is sensitive to the adult stages of growth in the human process. Conversion is emphasized as an ongoing process of discovering and purification and commitment. Creative fidelity in the midst of new challenges and opportunities replaces perseverance in a static commitment. The love of God is experienced in the midst of the process as an abiding source of 820 Review for Religious support and inspiration. God loves us where we are and invites us to a fuller life. We find God, then, where we are and not where we would like to be. We pray out of our present experience, not out of as-yet-unrealized goals. At the root of this shift from perfection to process is a renewed understanding of grace. Grace is defined not primarily in ontological terms and categories, certainly not as a quantity to be gained and lost by observance or lack of observance. Rather it is understood as a growth in a relationship of love with some-one, a growth into a richer and fuller life. Our relationship with God is an invitation to friendship and intimacy with God, a gift of new life. God's grace is the giving of Godself that transforms us and empowers us to live God's life. From Private to Communal The novitiate of thirty-five years ago was highly structured and programmed. With rare exceptions, everyone followed the same order of the day, listened to the same conferences and instructions, and even read many of the same books. The reality of large numbers of novices made personal attention less available, even though the novice master was concerned for the well-being of each novice. At the same time, the spirituality proposed was very individualistic. People's relation with God was private and expressed in personal devotions and practices. They found God in the solitude of their'own heart and gave little emphasis to a com-munity of shared faith and communal discernment. There was a strong sense of corporate identity, but one's own spiritual life was private and to be shared only with a spiritual director or supe-rior. The support came from the awareness that everyone was praying at the same time in private, not from any ~hared sense of what was happening in the prayer of individuals. This personal piety that privatized one's relationship with God followed upon an understanding of the church as an insti-tution from which grace flows from the top through a hierarchi-cal structure to the individual. God spoke through superiors and religious leaders, not through the members of the community. Sacraments too were privatized. They were channels of individ-ual grace and a personal relationship with God. Confession was an experience of forgiveness of my sins with little sense of reconcil-iation with the community. Eucharist focused on the offering of November-December 1993 821 Fagin ¯ Are We Relating to God in a New Way? Christ's sacrifice and my reception of Communion, followed by my private thanksgiving with .Jesus. Often Eucharist was a pri-vate Mass with a single server symbolizing a broader community that was not evidently there. All of this, of course, reflected a the-ology of church and sacrament that shaped and reinforced a sense of a private relationship with God. A communal model, on the other hand, emphasizes that we encounter God in community. It respects the personal and unique aspect of one's relationship with God and the areas of religious experience that are shared only with a spiritual guide or a close friend, but it images our relationship with God in the context of a community of faith. The Spirit speaks through all, and we grow in our faith life with, in, and through others. We are one body. We are branches on the same vine. Shared prayer and communal dis-cernment are important means of developing our relationship with God. This derives from an understanding of church as pri-marily a community of believers called together in faith. The church is an institution with visible structures and offices, but it is first the gathering of disciples that find and celebrate God's presence in their midst. Liturgy is experienced as ecclesial, as the coming together of God's people to hear the word in common and share the meal of the Reign of God. Jesus is present, not only in the consecrated bread and wine, but also in the assembly. We find Jesus in the community. Sacraments, then, are experienced as communal moments Of celebration that bind us together and deepen our corporate identity as the people of God. Christians share a common story of salvation and live out that story as mem-bers of the one body of Christ. That sense of a common story deepens our awareness of God's self-revelation to us in commu-nity and our need to listen and respond as God's people bound together by a covenant relationship. From Dualism to Wholeness From its earliest days Christianity has struggled with a dual-ism that put a wedge between the spiritual and the physical, the body and the soul. Gnosticism, Manicheanism, and Jansenism are only historical surfacings of a constant and strong undercurrent of thought that considers the physical to be evil and the source of temptation. Not surprisingly, the novitiate of thirty-five years ago put little emphasis on emotional growth and psychosexual devel- 822 Review for Religious opment. The prominent role of physical penances and the pro-hibition about novices touching one another dramatized not only a needed asceticism, but also a distrust of anything relating to the human body. Holiness was often identified with a flight from the body and from the emotions. The body was seen as a hin-drance to the spirit, and the emotions were dismissed or sup-pressed as irrelevant and debilitating. Reason and volition were the only reliable means of directing our spiritual lives. Discernment was reduced to a rational process or replaced by. logical analysis. Faith was seen primarily as an act of the intellect and holiness as an act of the will. In the end, the spiritual life was often per-ceived as set apart in a higher realm divorced from the growth of the whole person. Contemporary spirituality is more clearly holistic. It respects and encourages the growth of the whole person. The process of human-ization is an integral part of spiritual develop-ment. Spiritual maturity presupposes a certain psychological health as a foundation. The role of affectivity and an appreciation of our phys-icality become important elements of our growth to spiritual wholeness. Discernment is appreciated as noticing and evaluating the affective as well as the rational movements of God within the soul, sifting through experiences of consolation and desolation. Faith is the response of the whole person to God's self-revela-tion. A renewed value is given to human desire as a place where God touches and inspires the soul and calls a person to fuller life. Contemporary spiritua~ty knows well that something of this holis-tic approach can be found in a fresh reading of many of the mys-tics and spiritual classics, but modern awareness and appreciation of the complexities of the human person have insisted even more that holiness is a developmental process of integrating all aspects of the human person. The shift from dualism to wholeness is rooted in an under-standing of the human person as a unity rather than a duality of spirit and body. Psychology and religion can work together to transform and sanctify every dimension of the person. The Enneagram, Jungian personality types, dream analysis, Intensive Journaling--all these and more can enrich our appreciation and Christians share a common story of salvation and live out that story as members of the one body of Christ. November-December 1993 823 Fagin ¯ Are We Relating to God in a New Way? understanding of the human psyche and be positive helps to our spiritual growth. There is, of course, an element of truth in the dualistic approach. Physical and even psychological wholeness are not indispensable to Christian holiness. God can and does work through our brokenness. The ideal of self-actualization and human growth must always be relativized by the gospel call to self-emp-tying surrender. On the other hand, the dualistic approach, when taken to an extreme, can produce an impoverished human per-son insensitive to the riches of imagination and affect in relating to God and other people. In such a case, little or no value is given to the affective movements of the heart in the search for God. The ordering of affectivity is reduced to the suppression of affec-tivity, and an ascetic ideal is proposed that allows little room for human emotion. From Other-Worldly to This-Worldly "Just a little while and then eternity." These words attributed to St. John Berchmans set the tone for my novitiate experience thirty-five years ago. At the heart of the relationship with God was a call to renunciation of the material world. The world was a place of temptation and trial. We were pilgrims on a journey to salvation in the next life. Sanctity demanded detachment from the world. Matter was evil, the source of sin. Penance was a way to punish the flesh and control its appetites. The novitiate was in an isolated place far from the allurements of the world. There were no newspapers or magazines or movies or TV. The harshest judgment passed on any novice was that he was "worldly." At the root of this approach was a negative vision of the world as cor-rupted by sin. Flight from the world was the road to sanctity. Even apostolic religious orders tended to propose monastic ide-als that emphasized separation from the world. A special impor-tance was given to the words of Seneca (Letters, no. 7) quoted in the Imitation of Christ (I, 20): "As often as I have been among men, I have returned less a man." No one can deny the truth in this approach to the world. Growth in a relationship with God demands a radical detachment and renunciation. We live in a world of obscured values and dis-torted perceptions, a world infected with sin that stands in oppo-sition to the values of the reign of God. The world is groaning for 824 Review for Religious redemption, and Christianity must stand as a countercultural force in a broken and wounded world. Contemporary spirituality, however, takes a more positive view of the world, seeing it as the product of God's love and the locus of God's redemptive presence. The Vatican II document Gaudium et Spes (The Church in the Modern World) proposed a world-affirming vision that recognized the value and autonomy of human society and culture and that took responsibility for the world. A renewed theology of creation takes seriously Genesis's declaration of the goodness of creation and the dignity of humans as images of God. Such a creation-centered spirituality rejoices in the world as a gift.from the hands of a loving God. Our relationship with God is expressed in a concern for the earth and a sense of stew-ardship for the resources entrusted to us. The reign of God is already a reality "bud-ding forth," and our human efforts are an essential element in building the final reign of God. God, then, is found in human experience and human achievement, and this world becomes a sacred place for encountering God. A genuine apostolic spirituality recognizes that we work out our salvation by involvement in the human struggle for justice. The desert invades the marketplace and the monk speaks a prophetic word in the city. The reason for the shift to a this-worldly spiritua'lity is, then, a more positive view of the world and a renewed understanding of salvation. An important corollary of this new understanding and appre-ciation of the world is a reevaluation of the relation between reli-gious life and the lay vocation. In the other-worldly view of the Christian life, monastic spirituality was considered normative, and so the life of a single or a married person in the world was necessarily a less radical commitment to a relationship with God. Lay spirituality was at best a watered-down adaptation of the higher calling of religious life. Vatican II, by contrast, speaks of a universal call to holiness. All Christians are called to the per-fection of charity and commitment to Christ. Religious life and the A genuine apostolic spirituality recognizes that we work out our salvation by involvement in the human struggle for justice. November-December 1993 825 Fagin ¯ Are V~e Relating to God in a New tVay? lay vocation are two different ways of responding to the radical gospel call to discipleship. At best one can speak of religious life as a more explicit and unambiguous lifestyle that witnesses to the common vocation of all Christians. Conclusion The tensions just described are an enduring part of our rela-tionship with God. Our spirituality will always be a balance between objective and subjective, perfection and process, private and communal, dualism and wholeness, other-worldly and this-worldly. As Richard McBrien has pointed out frequently, Catholicism is not a matter of either/or but of both/and. There is no question of rejecting one way and replacing it completely with another, but rather of claiming a new richness that respects the older way and opens new ways of living our Christian lives. My novitiate experience of thirty-five ye~ars ago focused almost exclu-sively on the objective, perfection, private, dualistic, and other-worldly dimensions of our relationship with God. Contemporary spirituality has swung the pendulum dramatically to the other pole. The challenge is to move beyond a reactionary position and to integrate the truth of the previous way of relating to God with a new and rich experience of God and the human person. The swing of the pendulum, as we have seen, comes from a new under-standing of revelation, grace, and the church and of the human person, the world, and salvation. Developments in theology and new dimensions of religious experience continue to enrich one another and open new possibilities in our relationship with God. Each age in the life of the church struggles to define Christians' relationship with God. Christian spirituality is a lived experience shaped by life, culture, and theology, but above all by the graced invitation of God. I conclude by suggesting four char-acteristics of a Christian spirituality that is responsive to the invi-tation and challenge of the contemporary world. We need an incarnational spirituality that finds mystery and the sacred in the midst of a radical affirmation of the giftedness of the world, that finds God not only above us but also with us. We need a holistic spirituality that integrates more fully into our spiritual growth the nonrational dimensions of our person, fostering a healthy sense of sin and forgiveness and respecting the human psyche's limitations and possibilities for growth in God's life. We need a 826 Review for Religious prophet# spirituality that integrates the mystical and the political and sees a passion for justice and solidarity with the poor as inte-gral to contemplative union with God. We need an ecdesial spir-ituality that lives out our relationship with God in the community of disciples, harmonizes discernment and religious authority, and responds to the call to ministry that baptismal grace enables us to hear. In the end, Christian spirituality will always remain a response to the gospel call to conversion and discipleship. In every age it promises a growth in a personal relationship with God and demands a commitment in the context of a community of faith, but in the midst 6f these constant elements Christians will con-tinue to be attentive to the movements of the Spirit in their lives and to explore new ways of relating to God. Holofrosts The offerings to God this winter's morning Are holofrosts, not burnt but frozen;fruit Of the vine hangs shriveled as nuggets of ice, The works of human hands .are noughted out By whiteness of snow. Offering God of his own From the elements given us, we lift up As gifts at his altar: his earth, air, Water, hard-touched by December, challenging Us to be devout in our changing seasons Of spring-weather faith, frost-withered doubt. Nancy G. Westerfield November-December 1993 827 A. PAUL DOMINIC Desire, Asking, and Answers porayer, as St. Thomas Aquinas said, is the articulation of ur desire before God.~ That is the way we teach our chil-dren their first practical lesson in religion: we teach them to ask God for what they want. As people grow in spiritual life, they can never outgrow the spirit of their beginnings, if for no other reason than that the highest reaches cannot exist without the low-est attainments. There is reason, then, not to abandon altogether the early, petitionary stage of spiritual life, but to continue to experience its varying moods and movements. Here biblical personages at once spiritual and earthy can be illustrative and illuminative. The recorded experiences of Hannah, David, and Job are relevant. They are all apparently of marked spirituality, notably above the ordinary. Yet in their dealings with God they do not remain always ethereal. Possessed of human desires, too, as down-to-earth people, they approach God openly with the desires of their heart. That is to say, they are simple enough not to be shatmning but to move with the tide of their life. Spiritually oriented people will neglect this basic lesson only to their cost. Not much is known of Hannah, surely; but the little that is known of her reveals her womanly spiritual fiber. Her husband, Elkanah, less known than herself, is religious too, but in the usual way, performing the regular practices like yearly pilgrimage. Perhaps part of his routine spirituality is his seeming resignation A. Paul Dominic SJ, author of God of Justice (Bombay: St. Paul Publications), is well known to our readers. His address is Satyodayam; S. Lallaguda; Secunderabad 500 017; India. 828 Review for Religious to God's disposition regarding Hannah's barrenness. But Hannah herself would not be resigned to her situation. She burns with desire for a son as much as, or even more than, she is resentful and in distress because of the taunts of the other wife, who is not bar-ren. All this compounded desire of her heart she pours out to her God, completely oblivious of her surroundings, and she keeps on beseeching him for a son till--that is the important point here-- she is assured that she will get what she has painfully longed for. She has not supplicated in vain. No wonder she knows peace in her heart. David is great in every way, in particular in his spiritual gifts. He attains spiritual heights on certain occasions when God sur-prises him with choice favors. But he also knows low spirits and even falls. Then he prays, staying where he is. One such occa-sion is when he realizes that he has to pay for his adultery by the death of the child of adultery. Though he owns his sin, still he wants the son his sin produced. How he prays for the life of the child, struck by God with a grave illness! He pleads with God for his child, fasting and lying on the ground for days together. He prays with all his energies, hoping against hope till he realizes that the child has died. He has supplicated in vain and still, sur-prisingly enough, seems to find unusual peace in his heart. Job is an exceptional figure who manages a happy blend of his wealth in the world with his godly life. If he has enjoyed all the prosperity in the world, still he seeks and humbly keeps his integrity before his God. Such a man, however, meets with one disaster after another. Even then he allows no curse to cross his mind or lips; on the contrary, he walks humbly with God, bless-ing him still. However, in the prolonged anguish of his final dis-aster, made worse by his three friends preachifying to the effect that every sufferer must be necessarily a sinner, he is stung to the quick and so driven to defend his honor. He argues with them point by point, personally convinced that there is no sin that would explain his suffering. In between he puts the matter before God, too, quite unafraid, now lamenting his plight, now com-plaining to him, now appealing to him, now reasoning with him, now challenging him, then yearning to reach him, all the while wanting to vindicate his stand that he is innocent, whatever the traditional doctrine of retribution may be. He has supplicated alone and in company, aloud and in silence, passing through the struggle of it all, only to be surprised at the end by the mysteri- Nove~nber-Decen;ber 1993 829 Dontinic ¯ Desire, Asking, and Answers ous and yet overwhelmingly peaceful vision of God clearing up all the aggnizing questions and difficulties. The three biblical episodes ~nay be compared to one another as regards three elements common to them. First, the three pro-tagonists experience an urgent desire. Second, they take it up in their prayer, making it indeed their whole prayer, however long drawn out it may be. Third, they attain something positive. First, then, they are alike in experiencing desires, however various the desires may be. Hannah desires a son. Her desire is natural, normal, proper, appropriate, and worthy inasmuch as she wants only the full enjoyment of her marriage as willed by God right from the beginning. David desires that the son of his passion, born of another man's wife, should live and not die. His desire, too, is natural and normal and yet perhaps not especially worthy, if only because the circumstantial will of God is for the child of adultery to die. Job desires an answer to the puzzle of his unde-served suffering. His desire, too, is nor~nal and natural and yet only dubiously proper against the background of the common traditional belief that every suffering implies some sin in the suf-ferer. While Hannah's desire is in every way agreeable, David's and Job's are not particularly so. David resists the apparent mind of God regarding the fruit of his sin, and Job's honest and frank desire is naively bold because it seems to put God in the wrong. Second, however one evaluates the three desires, they are nevertheless real and candid; the persons know and feel their desire as only they can. They find it so urgent that they do not fight shy of voicing it before other "people and even before God. They do not simply pray about it, but make it their sole and con-stant prayer. Without any distracting self-consciousness, they sim-ply present themselves before God as they experience their desire consuming them, not minding or caring whether they might come across to casual observers as strange or surprising or suspect. Possessed by their sole burning desire, they beseech God persis-tently without any thought of circumspection or shame or seem-ing propriety till something good happens to them--which leads to my third point. In Hannah's case, what happens is just what she has desired and prayed for. She gets a son and calls him Samuel since, as she says, "I asked Yahweh iCor him" (i S 1:20). In David's case, what happens is just the opposite:of his lingering desire and prayer. His ill-gotten child whom he wants to see saved dies of illness. But 830 Re'view for Religious David--note well--comes alive after the whole ordeal of pray-ing, pining, and fasting. He bathes, anoints himself, dresses up, goes to the sanctuary, then sits down to a meal, and finally even consoles his forlorn Bathsheba. In Job's case, what happens is not just what he agonizingly wanted to find, for he finds far more than he has dared ask. He has asked only for a vindicating proof of his undeserved suffering, but he is given to see God himself, the answer of all possible problems and puzzles. It may appear at first sight that the prayer arising from and suffused with unquenchable desire turns out to be a success for Hannah, a fail-ure for David, and a mere struggle for Job. But further reflection would show that the reality or radicality of their experience is not that simple. The feverish desires of David and Job may not have ended in natural, ordinary, and expected satisfaction as in the case of Hannah. But they too have their definite, unmistakable denouement, with their desires set at rest. Indeed, they attain what may be called the res-olution of their desires, a positive ending to their experience of desire in and through and by means of prayer. Here is a lesson for life. Despite the obvious differences in their desires, Hannah, David, and Job all end up with positive experiences through prayer. Their prayer experience has some-thing in common: making their desire transparent to God or, bet-ter, living their desire before God in all its urgency. The experience of any urgent desire is itself a sort of struggle till its ful-fillment. This is only accentuated when the fulfillment of desire depends, not on oneself, but on the good pleasure of another--in the present context, God. So Hannah prays in an unusual manner, speaking under her breath, giving room for suspicion that she is drunk. So too does David, to the surprise of his officials, covering himself with sack-ing, lying on the bare ground and keeping a strict fast. So too does Job, confounding and shocking his onlookers by his unortho-dox stand that, though he has been afflicted with the worst of Despite the obvious differences in their desires, Hannah, David, and Job all end up with positive experiences through prayer. November-December 1993 831 Dominic ¯ Desire, Asking, and Answers sufferings, he cannot be accused of having really sinned. Even if he occasionally concedes, for the sake of argument, that he has sinned, he challenges God outright: "Suppose I have sinned, what have I done to you?" (Jb 7:20). But the burden of his prayer runs now and again in such words as these: "I shall say to God, 'Do not condemn me, but tell me the reason for your assault. Is it right for you to injure me, cheapening the work of your own hands and abetting the schemes of the wicked?'" (Jb 10:2-3). He ends his apologia daringly with no apology whatever: "I have had my say, from A to Z; now let Shaddai answer me" (Jb 31:35). How acute must be the struggle of the man who, in his dire straits, makes bold to speak to God without mincing words about what he wants. If Hannah and David, too, definitely pass through quite a struggle in their prayer seeking what they want, theirs would seem to be nothing compared with the struggle of Job for God's own vindication of his innocence. Generally speaking, the struggle experienced in prayer as peo-ple keep on imploring God for what they want is proportionate to the intensity of their desire. The surpassing struggle Job goes through in his prayer reveals how hard he desires. There is, if one may put it this way, truth in his desire. That is to say, his desire is so true and so truly possessing and consuming him that he needs must seek its fulfillment by every means possible, even if it should entail a gigantic struggle. Here may be raised a very important question concerning prayer. If people pray and complain that they do not get an answer to their prayer, it may be asked whether their prayer arises out of truth, the truth of their desire in the sense suggested above. People may be accustomed to and satisfied with bland preferences, with mere velleities, and thus ,nay not have true desire even if they know, or seem to know, what they desire. Certainly velleities are palt~ desires. It is worth noting in this context that Job with his ruling desire and passionate prayer is a fictitious figure, unlike Hannah and David. From this may one not infer that people like Job are seldom found in real life, that rarely are real people moved by strong, ardent, fervent, and in a word true desire? But without desire there can be no prayer, for desire is part and parcel of prayer. St. Thomas said so (as I have indicated above), and St. Augustine had said something similar much ear-lier. Writing to Proba on prayer, he pointed out that, if the Lord wants us to pray even though he certainly knows independently 832 Review for Religious our wants and needs, it is because "he wants our desire to be exer-cised in prayer, thus enabling us to grasp what he is preparing to give.''2 He added: "We pray always in faith, hope, and love, with uninterrupted desire. Btit at certain hours and seasons we also pray with words. We use these signs of realities to rouse our-selves, to become aware of the growth of our desire, and to strongly move ourselves to increase it . What do the Apostle's words, 'Pray constantly,' mean, if not that we must constantly desire. ?-3 Of course, one may remark quite correctly that in the context Augustine had in his mind a constant desire for the blessedness of eternal life. One may observe just as correctly, however, that what we do in prayer--namely, exercise our desire--may reach out not only to eternal life, but to present life as well, with aH that we want here and now. Anyhow, the very prayer that Jesus taught explicitly is not confined to holy desires connected with God and his kingdom, but, in the phrase "daily bread," makes mention of ordinary human desires and material needs. The Lord's Prayer certainly includes the gamut of human desires, from the lofty to the lowly. Other teachings of Jesus on prayer also focus on desire expe-rienced and expressed before God. The parables of the importu-nate friend and the widow (Lk 11:5-8; 18:1-8), for instance, emphasize the keenness of desire without which prayer would flag and falter. Apart from desire there can be no meaning in prayer of peti.tion; and it is this sort of simple, straightforward prayer that Jesus mostly speaks of. His injunction regarding effec-tive, infallible prayer is to "ask. search., knock" (Mr 7:7); and this really means that one should go on asking and searching and knocking with the growing impulse of intense desire. This real-ity of glowing desire may throw light even on the basic require-ment-- namely, belief or faith--in all such prayer. For instance, in the saying of Jesus that "everything you ask and pray for, believe that );ou have it already, and it will be yours" (Mk 11:24), the action of belief is as much an activity of desire as it is anything else.4 When belief comes into play in prayer, it invariably brings desire into the foreground, the desire which was already there in the prayer right from the start. All this is not a matter of theory but of practice, as may be seen in dealings of Jesus wifla people to whom he grants favors. In the case of the Syrophoenician woman, Jesus senses right from November-Decentber 1993 833 Dominic ¯ Desire, Asking, and Answers the beginning how badly she desires the healing of her daughter. His apparent reluctance to accede to her request only brings out all the more her desire, at once insistent and persistent, regard-ing her daughter's welfare. He takes note of it and refers to it with pleasant surprise when he finally' gives his word of favor to her request (see Mk 7:24-30).s Just the opposite is the story of the sick man at the Pool of Bethzatha (Jn 5:1-6). When Jesus sees him and knows how long he has been ill, he asks him, "Do you want to be well again?" It is a surprising question at first, but on reflection very revealing. Jesus cannot heal the sick man unless he first desires it. As the man had been ill for so long, perhaps he no longer has any desire for healing. It is precisely to awaken this desire that Jesus puts the question to him. Today, too, neither Jesus nor his Father can hear any prayer unless it arises in real desire and is poured out in ardent desire and sustained in unabated desire. It matters how much and how far we desire whatever we desire. As I conclude, I find myself won-derii~ g if social activists have an idea how much they can effect by prayer that is sharpened by the "violence" of desire. When I say violence here, I am thinking of that intriguing logion: "The king-dom of God has been subjected to violence and the violent are tak-ing it by storm" (Mt 11:12). Notes ~ See Simon Tugwell, Prayer in Practice (Springfield, Illinois, 1974), p. 75. 2 See The Divine Office, vol. 3 (London, Glasgow, Sydney, Dublin, 1974), p. 662. 3 Letters of Saint Augustine, ed. and trans. John Leinenweber (Liguori, Missouri: Triumph Books, 1992), p. 172. 4 The Markan version lends itself to such an interpretation, unlike the Matthean parallel 21:22 with its connotation of faith as a matter of not doubting about what is prayed for. s Here again Mark is different from Matthew. Mark tells the plain story of the woman with her heart's desire whereas Matthew stylizes it in terms of faith (Mt 15:21-28). 834 Review for Religious JUDETTE A. GALLARES Companionship Spirituality in Ruth Te Book of Ruth is one of the immortal love stories in the ble. It takes as its characters and events ordinary people and mundane life situations to which we can easily find parallels in our world today. The book's primary purpose, however, is not to entertain and delight its audience with plot complications, sus-pense, and a satisfying denouement, but to hold up to its readers and listeners authentic models of covenantal faith? What is this covenantal faith, and how does companionship enter into its perspective? What does the spirituality of compan-ionship teach us in our experiences of change, life transitions, and emptiness? To glean some answers to these questions, it is beneficial to allow to sink into our consciousness Ruth's words to Naomi, her mother-in-law, which have become an immortal prayer of companionship. Let us look at her words within their context as summarized here. During the time of the judges, Elimelech of Bethlehem, together with his wife Naomi and his two sons Mahlon and Chilion, migrated to Moab to escape a famine in Judah. Elimelech died in Moab. His sons married two Moabite women, Orpah and Ruth. The two sons also died, however, leaving two childless wid-ows with their widowed mother-in-law. Naomi decided to return to Bethlehem, and her daughters-in-law, set off with her. While they were on the road, she urged her daughters-in-law each to return to her mother's house, for she was unsure of what future Judette A. Gallares RC is involved in spiritual direction and retreat work in the Philippines and conducts courses on biblical spirituality and spiritual direction for lay and religious formators. Her address is Cenacle Sisters; 217-G.D. Jakosalem Street; Cebu City 6000; Philippines. Novetnber-Deconber 1993 835 Gallares ¯ Companionship Spirituality in Ruth they would have with her. Orpah sorrowfully returned to her fam-ily, but Ruth clung to her mother-in-law in spite of Naomi's prod-ding that she follow Orpah's decision. Instead, she responded in these words: Do not press me to leave you and to stop going with you, for wherever you go, I shall go, wherever you live, I shall live. Your people will be my people, and your God will be my God. Where you die, I shall die and there I shall be buried. Let Yahweh bring unnameable ills on me and worse ills, too, if anything but death should part me from you! (Rt 1:16-17). Realizing that Ruth was determined to go with her, Naomi stopped urging her. Both went on their journey until they reached Bethlehem. Migration was rather typical of ancient Palestine. Families often migrated because of the frequent occurrence of famine in the area. The country of Moab, with a narrow strip of well-watered and fertile land running north and south in its center, was an attractive refuge, and so Elimelech, Naomi, and their two sons migrated there. This scenario is familiar even today. To escape economic dif-ficulties caused by drought or increased militarization in third-world rural areas, people flock to the cities and towns seeking either the pot of gold or refuge from military oppression. Professionals continually migrate from third-world to first-world countries in search of better opportunities even though, regret-tably, this slows down socioeconomic development in their own countries. Migration for the sake of survival and a better life is an undei'- standable occurrence in any generation and culture. Biblical lit-erature records a number of such departures. We recall Joseph and his famil)) moving to Goshen (Gn 47:27) and a widow fol-lowing Elisha's advice and moving to the land of the Philistines (2 K 8). So Elimelech's decision to leave Bethlehem of Judah together with his family is understandable. To alert us immediately to the development and historical probability of the story, the author also gives the characters names which in Hebrew have symbolic meanings. Elimelech means "my God is king"; Naomi means "pleasant"; the two sons' names, Mahlon and Chilion, .mean "sickness" and "wasting," respectively.2 After they have settled in Moab, death strikes the male members 836 Review for Religious of Naomi's family. Elimelech dies first. Naomi is left with her two sons, who later marry native women. But after ten years the sons also die without leaving any sons. Naomi, a widow of advanced age with no sons but only non-Jewish and childless daughters-in-law, is therefore destined for a life of destitution and social oppression. In her emptiness and poverty, Naomi decides to return to the land of her birth because the famine there is over. Perhaps she thinks her own townspeople will be kinder to her in her poverty than if she were to remain in Moab as a widowed foreigner. Her two widowed daughters-in-law initially go with her, but she urges them to return to their own families. She just cannot impose her desire and longing for her own land and people on her already suffering daughters-in-law, nor can she deprive them of the small consolation that their own homeland would provide them. Besides, she knows that it would be much more dif-ficult for them, being foreigners, to remarry in her homeland than in theirs because Hebrew laws discourage marriage with foreigners.3 Here Naomi is projected as a practical person. She uses the time, not for grieving, but for doing something in a situation that needs a practical solution. Naomi's use of the unusual phrase "mother's house" is to be noted, for a house is usually designated as one's father's.4 Some com-mentators believe it is used to symbolize or to emphasize the absence of men in the women's lives.5 From another perspective it can also be seen as words of consolation to the suffering women, for the word "mother" evokes images of the love, care, and nur-turance one would long for in a time of brokenness. Orpah heeds Naomi's advice and returns to her people: Ruth refuses. Mthough the motif of ~mptiness is strongly accentuated here, by Naomi's saying that her womb will have no more sons, we see that she is not totally bereft, for Ruth would cling to her and not allow her to return to her homeland alone. Responding to her mother-in-law's pleading send-off with words of loyalty and devotion, Ruth vows to accompany Naomi through a per-ilous journey into an uncertain future. Migration for the sake of survival and a better life is an understandable occurrence in any generation and culture. Novevnber-Dece~nber 1993 837 Gallares ¯ Companionship Spirituality in Ruth Ruth pledges covenant fidelity and claims as her own Naomi's place, people, and God.6 In her beautiful and moving response, Ruth clings not to a past but to a present--not to a male through whom she may achieve power and access, but to a female, one who needs her, one for whom she will provide protection, care, and access.7 Ruth thus gives to her mother-in-law the only thing she possesses, her very self. Even if society destines both of them to a life of extreme poverty as widows, they still have each other. We can still see this kind of attitude among simple poor families. They are extremely loyal to their own members and sacrifice for and protect one another in good times and in bad. Together the two widows now turn their faces resolutely toward Palestine and the city of Bethlehem. The distance between Moab and Bethlehem is only about 120 miles, but this stretch represents a long, fatiguing, and dangerous trek in this period, especially for two women who have neither money beyond their barest needs nor protector.8 It is this journey through barren places that will perhaps bring them closer to each other and cause them to cling more closely together for protection, comfort, and support. Covenantal Faith amid Emptiness in Life Transitions The contrast between emptiness and fullness runs through the entire book. This is seen, not only in the setting itself, but also in the lives of the women characters. The famine or the emptiness of the land that sets the story in motion drives Naomi's family to seek greener fields. Leaving one's country and culture as Naomi did is an experience of emptying, an experience of loss: food, rela-tionships, property, land. It is a recurring motif in the life of Israel and throughout salvation history, beginning with God inviting Abraham to leave his clan and his ancestral home for a promised land. In Abraham we see that God's promise and blessing are indissolubly bound up with a departure, an emptying of anything that prevents one from setting out on an adventure with God. For Naomi, however, Moab turned out to be a place of empti-ness, not a land of promise. There she lost not only her husband but her two sons as well. Her emptiness seemed irreparable, her life hollow deep within. These words of the psalmist could have echoed in her heai't: "How could we sing a song of the Lord in a foreign land?" (Ps 137:4 NAB).)It would be difficult indeed for 838 Review for Religious anyone in Naomi's predicament to sing a song to God amid feel-ings of alienation from God, life, others, and even self. Grief has a way of devouring our spiritual life, leaving us in the desert to feel parched, empty, depleted, lonely, and alienated. Naomi could attribute the cause of her incurable emptiness only to God: "Yahweh's hand has been raised against me." Thus, only God also could fill it. Beyond her empty feeling and sense of God's absence is perhaps a fragile hope that God will also cause her misery to cease. Perhaps this was in her mind and heart when, "having heard that Yahweh had come to help his people by giving them food, Naomi prepared to return home." Her poverty and her emptiness are so basic that they can be intimated by an unadorned reference to food. Beyond a need to fill her physical hunger, she perhaps has a keen desire to reconcile herself with the past, to catch a glimpse of home and of who she is meant to be. John Dunne once wrote9: At every turn in the road a new illuminating is needed to find the way and a new kindling is needed to follow the way. Dunne seems to speak here of moments of transition in one's life when one needs to search within to find illumination or guid-ance to continue going forward on the road to life. This search involves returning to the past, to one's home and roots and being reconciled with them. Naomi, in her poverty and emptiness, thinks of home not only as a place where she could experience God's blessing again' (having heard that Yahweh had come to help his people), but also as a place where she can find peace and acceptance of her painful situation ("Do not call me Naomi. Call me Mara, for God has made life bitter for me"). Her words reflect a deep longing that is present in every human heart. A part in us is always yearning and quietly crying out for the true homeland where life is no longer painful and unfair,l° Undoubtedly Naomi's two Moabite daughters-in-law are also experiencing emptiness and grief at losing their husbands. In their loss their initial response is to cling to what is familiar (to continue living with Naomi and to remain in her clan) even if it does not seem to give them any kind of future. Orpah is practical minded in dealing with her emptiness. In spite of the pain of saying good-bye to Naomi and Ruth and to matters that have become famil-iar to her, she heeds Naomi's advice and returns to her mother's November-December 199~ 839 Gallares ¯ Companionship Spirituality in Ruth house. Perhaps she feels hopeful that life can still offer her a future in her own homeland, and perhaps she, like Naomi, has a renewed glimpse of home and the possibility of who she can still become. Companionship in Time of Transition On the other hand, Ruth clings to her mother-in-law and takes the risk of embracing, her, her land, and her God even if the future is uncertain and seemingly bleak. Although she too is going through ~ransition, she offers Naomi her presence and com-panionship. She feels for her mother-in-law because she too knows the pain of loss and the difficulty of adjusting to a new reality. But, unlike Naomi, she is not allowing this life transition to dis-courage her or to embitter her. For her a return to her mother's house has seemed to be a movement away from what and who she is meant to be. Instead, she follows the movement of Israel's first patriarch by leaving her homeland and venturing into the unknown. Like Abraham she departs from her homeland and empties herself of anything that prevents her from setting out on an adventure with Abraham's and Naomi's God. But, unlike Abraham, she does not perceive the God of Israel as giving her a promise and a blessing. She has none of these assurances. She leaves relying only on Naomi's God and the strength of her love for her mother-in-law. She deals with her emptiness by further emptying herself s~ she can embrace totally the God of Abraham, of Naomi, and of Israel. She lets go of the past in order to embrace the future with great faithfulness. And in these b~autiful words which have become an immortal prayer of fidelity, ~he accompa-nies Naomi through her life transition: Wherever you go, I shill go, wherever you live, I shall live. Your people will be my people, and your God will be my God. Wherever you die, I shall die and there I shall be buried. Let Yahweh bring unnameable ills on me and worse ills, too, if anything but death should part me from you! (1:16-17 NJB). As we have seen, biblical fidelity recalls the faith of Israel that began with the departure of Abraham and led to the Mosaic covenant with God. It remembers the unique friendship estab-lished between God and Israel that is echoed in the entire Book of.Ruth and is exemplified by Ruth and other people in the story. 840 Review for Religiot~s At the heart of this covenant fidelity is the people's faith that Yahweh is the God of life who calls them to greater life. In the language and setting of today, faith calls us to face the light and to choose life. It enables us to look upon each letting go with optimism and prepares us to face other more painful relin-quishments that commit us more fully to God's service. It enables us to catch a glimpse of who we are meant to be. As with Ruth and Naomi, faith urges us to move forward and embrace the God of life. Notes L Alice L. Laffey, "Ruth," in the New Jerome Biblical Commentary (Englewood Cliffs, N.J.: Prentice Hall, 1990), p. 553. 2 Ibid. 3 Intermarriage was prohibited, not on ethnic grounds, but to avoid religious syncretism and to foster the worship of Yahweh (see Ex 34:15ff). See Madeleine S. Miller and J. Lane Miller, Harper's Bible Dictiona,7 (New York: Harper and Row Publishers, 1973), p. 422. 4 Ibid. s Ibid. 6 See Laffey, p. 555. 7 Ibid. 8 Edith Deen, All of the Women of the Bible (San Francisco: Harper and Row Publishers, 1983), p. 84. 9 Quoted byJoyce Rupp OSM in Praying Our Goodbyes (Notre Dame, Ind.: Ave Maria Press, 1988), p. 77. ~0 Ibid, p. 24. Novonber-Decentber 1993 841 JOHN P. MOSSI The Spirituality of Surrender Losing, whether it is losing a friendly bet, an important argument, or a business contract, is a difficult pill to swal-low. We detest losing. The same is true for tiny diehard sports fan who endures a hometown rout. We walk away replaying the game, blaming the unfair referees, or creating strategies that "would have" favorably altered the score. When the defeat entails greater stakes, there is higher resis-tance to a surrender. To address a serious problem like addiction is personally painful. Implicit in such reality is a pervasive sense of failure. One has lost control over life's direction. The only way to regain control is to surrender what has not worked and seek a new way. This process is replete with difficulty. This article will examine the spirituality of surrender as a means of comin.g home to God? Surrendering to God will be looked at in three ways. The first involves an understanding of how surrender is operative in twelve-step recovery programs like Alcoholics Anonymous. The second involves a look at the life of Ignatius of Loyola and the surrender components of the final prayer of the Spiritual Exercises, the "Suscipe," or "Take and Receive." The third considers Jesus' act of surrender on the cross in Luke 23:46. Each of these three different "ways" of surren-dering involves putting our ultimate identity and confidence in God. John P. Mossi SJ, a member of the Religious Studies Department at Gonzaga University, facilitates courses in pastoral counseling, spiritual mentoring, addiction and pastoral approaches to recovery, and Catholicism. His address is Gonzaga University; Jesuit Residence; Spokane, Washington 99258. 842 Review for Religious Let Go, Let God At Alcoholics Anonymous meetings or twelve-step recovery retreats, the expression "Let go, let God" is often used. These four important words constitute the core spirituality of A.A. and similar recovery programs that have adapted the twelve steps to their particular addiction. "Let go, let God" is an invitation to surrender one's umnanageable life to God. "Let go, let God" is a gentle conversion reminder, a kind of mantra, which assists us both to admit the addiction and to hand it over along with its various forms of com-pulsions to God. The long form of the prayer would be something like "Let go of alcohol (or whatever the specific substance or non-substance addiction might be) and let the hand and grace of God guide my life." The prayer is not magic. Saying "Let go, let God" does not instantaneously bring about recovery. Its first purpose is to assist the recov-ering addict to keep to the daily partnership task of surrendering the addiction to God. The second purpose of "Let go, let God" is. to be a prayer of liberation, to call on the greater power of God to help one escape from destructive lifestyle patterns. In this way the creative resources of the individual and the action of God are focused on together. The prayer also serves to silence those addic-tion- related inner-committee tapes and voices of doubt, loneli-ness, fear, and caustic shame that can interfere with a person's slow recovery. These, too, need to be handed over to God. I have the greatest admiration for all who enter the surrender process of a twelve-step program. For many, it is the difference between death and life, the difference between barely existing as a human and participating in community, between dysfunction-alism and experiencing the serenity that only God gives with amazing grace. The first three steps of Anonymous programs set up this "Let go, let God" dynamic. The language of the twelve steps is straight-forward and simple. This is part of their wisdom and wide appeal. The steps make sense to a lot of people. Since A.A. began in 1935 at Akron, Ohio, Anonymous recovery programs have multiplied to treat various forms of addiction.2 These include Narcotics "Let go, let God" is an invitation to surrender one's unmanageable life to God. November-December 1993 843 Mossi ¯ The Spirituality of Surrender Anonymous, Overeaters Anonymous, Gamblers Anonymous, Emotions Anonymous, Workaholics Anonymous, Sexaholics Anonymous, M-Anon, and Adult Children of Mcoholics. Let us examine these first three steps. 1. We admitted we were powerless over alcohol [or the other specific addiction], that our lives had become unmanageable) The first step is crucial. You admit you have a serious prob-lem. There is no denial of the fact. The blunt reality is your life is out of control, in fact, unmanageable. Furthermore, you are powerless to do anything about it. At Anonymous meetings, this first step is handled in an up-front manner. When members speak, they state their first name and their addictiveness: "I'm John. I'm an alcoholic." "I'm Susan. I'm a recovering overeater." In formal religion we might refer to this acknowledgment as group confession. In recovery programs it is simply admitting what can no longer be denied. Step one is an honest, vulnerable beginning place. Owning and naming the unmanageable addiction is essential to the surrendering process. When one is aware o£ a specific uncontrollable disease, one can effectively pray "Let go." But to whom does one surrender? Steps two and three look at the second part of the mantra: "Let God." God is the significant associate in restoring harmony. To appreciate the spirituality of the twelve steps, it is important to reflect that the existence and action of God are mentioned seven times in the twelve steps. The par-ticular addiction is only mentioned once, and that is in the first step. The activity of surrendering one's addiction and life to God becomes the spirituality cornerstone of the remaining steps. 2. We came to believe that a Power greater than ourselves could restore us to sanity.4 Step two admits the need of an outside corrective authority, a Higher Power, to bring about a stability in one's life. This is the first glimpse of light that invites God in as the restorer of sanity. There are two other important spirituality elements opera-tire in the second step: (i) the belief that a Higher Wisdom exists and (2) a disposition of humility on the part of the believer. These two qualities counterculturally work against the arrogance of the ego that craves to cling to the addiction. Step two indicates that the recovery process entails an attentive listening to a new Teacher, which means that the addict has to take on the attitude 844 Review for Religious of learner. There is a major shift in trust: from addiction to God. 3. We made a decision to turn our will and our lives over to the care of God as we understood him.s Step three is where the capitulation actually occurs. First, a concrete decision to surrender has to be made. Second, this deci-sion is total. It includes the will making conscious choices, and it affects one's entire being and journey. Third, the whole person is placed in the care of God according to the individual's faith back-ground. The spirituality of "Let go, let God" is a conversion process. Conversion of its nature has two basic movements: the surren-dering of the compulsion, shame, and destructive addictive pat-terns which reduce freedom; the turning to the care of God and the Holy Spirit to be one's permanent resource of wisdom and identity. Matthew 11:28-30 speaks of a "letting go, letting God" pro-cess: "Come to me, all you who labor and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light.''6 These three verses contain the confirmation signs that accompany a true surrender. A learning will occur, the process will be gentle and humble. Rest will be experienced. A new relationship arises, a companionship with the Master, which will be nonaddictive, easy, and light. The Surrender of Ignatius of Loyola Another way of surrendering one's life to God comes from the spirituality of Ignatius's surrender as expressed in his prayer the "Suscipe," or "Take and Receive." On his pilgrim journey Ignatius was called to surrender on several notable occasions. The first was during the defense of the city of Pamplona, Spain. In 1521 Ignatius, wounded by cannon shrapnel, reviewed the illusions of his life as sober death approached. But he did not die. His long convalescence became a conversion process. He gradually yielded up his stubborn self-preoccupation, bravado, and ambition and began to discover a new self in God.7 The spirituality record of Ignatius's surrender to God is found in his classic work, the Spiritual Exercises. Today, 450 years after its first published edition, it is still considered a significant theo-logical work noted for its integration of Scripture, guidelines for Nove~nber-Dece'mber 1993 845 Mossi ¯ The Spirituality of Surrender discernment, sense of mission, and themes of justice. The Exercises' developmental stages of growth in discipleship and intimacy enable a person to come home to God. The last prayer of the Exercises is called the "Suscipe" or "Take and Receive." I invite you to spend some time contemplating the components of this prayer. What is Ignatius, the once vain soldier-at- arms, now a mystic, asking us to do? Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will-- all that I have and call my own. You have given it all to me. To you, Lord, I return it. Everything is yours; do with it what you will. Give me only your love and your grace. That is enough for me.8 The "Suscipe" is a deceptively profound prayer. It invites us to acknowledge the primacy of God in our totality; it answers the humbling question "What aspect of our being is not a gift of God?" In the light of this answer, Ignatius invites us to surrender all to God. The last part of the prayer is a seeking of the purer gifts: "Give me only your love and grace. That is enough for me." Ignatius does not compromise in the process of "letting go of self and letting God in." I recall a forceful experience in praying the "Suscipe." It hap-pened fifteen years ago during a retreat. I attempted to pray and could not. I realized I had not surrendered anything, certainly not my liberty, memory, understanding, and will to anyone, much less to God. I told my director that I could not pray this prayer at all. As a consequence, I seriously questioned remaining a Jesuit. The director gave sage advice. He invited me to return to the chapel and pray the "Suscipe" with my own words in my own way. I prayed, "Lord, I give you my sins which I know so well, those many areas of my life where I am not obedient, poor, and chaste. I give you my pride, my negativity, my hatred and vin-dictiveness, my compulsive rebellion and addictiveness to self. I am overly familiar with these dark recesses. And I truly need to sur-render these to you. Send forth your Holy Spirit to guide, anoint, ¯ and heal with a love that I am most in need of, your grace." 846 Review for Religious Like an ambush, the opportunity to surrender can appear at unlikely moments. Do not let the occasion pass by. The benefit of letting God in always outweighs whatever is surrendered. Jesus on the Cross We turn to the spirituality of Jesus and the particular way he has taught us to surrender. He, too, had to face a special moment of surrender. His prayer in Luke 23:46 is a powerful expression of letting go: "Father, into your hands I commit my spirit.''9 Here on the cross Jesus is still the master teacher. He models for us how to pray and hand over our daily experiences and our life to God. Notice the key elements: (1) The prayer is addressed to the Father; (2)Jesus urges us to surrender, to commend, to let go; (3) Jesus specifies what is to be handed over. He gives what little is left, his spirit and last breath. In the daily minor or major surrenders of our own pilgrimage, we can pray in the spirituality of either the twelve steps, Ignatius, or Jesus. Specify in the "Let go, let God" mantra and the "Suscipe" whatever needs to be named and yielded: "Let go of addiction and manipulation. Let God in." "Take, Lord, my dis-honesty, my hurts, my doubts and sinfulness." God can handle and work with these blighted areas quite well. Adapt the prayer of Jesus to your immediate concerns: "Father, into your hands I commit my grief, my sense of failure, my disappointment, my pettiness and vulnerability." Commend these regions of brokenness to the higher compassion and under-standing of God. It is clear that not only our joys but also our sorrows must be offered to God. Our ability to be powerless allows God to meet us and tenderly heal us on our journey, embracing us as we truly are. Moreover, the art 6f surrendering involves a lifelong process. Some days we succeed better than others. If we post-pone learning the spirituality of surrender, we will face it unpre-pared at death, when .the surrender is sudden. Perhaps we can learn to surrender to the care, to the heart, of God in advance. Notes ~ For more information on this topic, see Gerald G. May, Addiction and Grace (San Francisco: HarperCollins, 1991), pp. 162-181. Nove'mber-December 1993 847 Mossi * The Spirituality of Surrender 2 Ernest Kurtz, Not-God: A Histo~7 of Alcoholics Anonymous (Center City, Minn.: Hazeldon, 1991), pp. 37-57. 3 Anonymous, Twelve Steps and Twelve Traditions (New York: Alcoholics Anonymous World Services, 1952), p. 21. 4 Ibid, p. 25. ~ Ibid, p. 34. 6 The New Jerusalem Bible (New York: Doubleday, 1985). 7 St. Ignatius' Own Story, trans. William J. Young sJ (Chicago: Henry Regnery Co., 1956), pp. 7-27. 8 David L. Fleming SJ, The Spiritual Exercises of St. Ignatius: A Literal Translation and a Contemporary Reading (St. Louis: Institute of Jesuit Sources, 1980), p. 141. 9 The New Jerusalem Bible. Retreat: A Flight The gulls are going wild over the waters; dipping, zooming, swirling over the wild waters. Far away, at horizon's edge, two ships imperceptibly inch against a purpling sky. I look up and see clouds playing charades before my eyes; straight out, the waves, wind-tossed, chase the dunes relentlessly. It is December at Mantoloking, and my Advent prayer has taken off with the clouds and the winds and the waves. I surrender, like a Maid of long ago to a time of begetting: in Mary, a Word made Flesh. in me, a sign become Faith. each a way of holding Beauty as a born-for-us Savior in a free-for-all world where the gulls (and my heart) go dipping, zooming, swirling with the wild of wonder. Anna Marie Mack SSJ 848 Review for Religious JEFFREY GROS The Ecumenical Vocation of Religious When Pope John emphasized the unity of the church and its openness to the world in inaugurating Vatican Council II, few realized the cost that such conversion would exact. Some felt euphoria, expecting the whole Roman Catholic Church to be zealous for reunion among Christians and hoping for a quick resolution of the theological, sacra-mental, and historical problems dividing the churches. Others, even some receptive to conciliar reform, had the superficial expectation that ecumenical openness would settle for a warm but noncommittal outreach, diminishing hostilities but not calling for the radical conversion and institutional reform outlined in the conciliar decree on ecumenism. The last twenty-five years have been a reward-ing and challenging pilgrimage for the Roman Catholic Church and for its Christian partners on the road toward full visible unity. Those who would consider the ecu-menical movement dead have not been following the lit-erature nor have they felt spiritual bonds of communion becoming stronger as many ofhers have. The Holy Spirit has been very much at work, but not all have yet been vis-ited with the gift of conversion. It is small wonder that, as the Roman Catholic Church assesses its ecumenical involvement and charts its course for the future, its Directory for the Application of Principles Jeffrey Gros FSC works in the Secretariat for Ecumenical and Interreligious Affairs. His address is 3211 4th Street N.E.; Washington, D.C. 20017-1194. ecurnenJsrn November-December 1993 849 Coos * The Ecumenical Vocation of Reli#ous and Norms on Ecumenism (June 1993) gives special emphasis to ecumenical formation.~ Indeed, the ecumenical movement has been so successful that a whole genre of literature has emerged, resulting from the ecumenical dialogue, that calls for both spe-cialized study and incorporation into the spiritual life of all Catholics, including religious. Twenty-five years ago it was pos-sible to be ecumenical merely by being open to and supportive of the general conciliar position and by praying for the unity of the church. Today ecumenical commitments have become a richer and more complex spectrum. Most religious-formation programs gave emphasis to ecumenism a decade or two ago. They need evaluation today to see if they continue faithful to the develop-ments of this part of Catholic identity. In the new Directory there is for the first time a specific section devoted to institutes of con-secrated life and societies of apostolic life, not only laying out principles, but also proposing delegates and commissions for ecu-menism at the highest levels in religious institutes.2 This Directory is a help towards renewal. It covers such top-ics as the basis in Catholic theology for ecumenical commitment; the structures in the Catholic Church--including religious com-munities- to support the ecumenical commitment; ecumenical formation of the laity and the clergy, and within specialized min-istries and institutions; spirituality as it pertains to common bap-tism, marriage, and sacramental sharing; and cooperation and common witness. After a short introduction this essay will be lim-ited to some rather general comments on two issues: ecumenical formation and collaboration. Religious have been instrumental in Roman Catholic ecu-menism- such pioneers as Congar, Tavard, Rahner, and Dulles. Some religious communities have prayer and work for the unity of the church as their charism, like the Graymoor friars and sis-ters and the Paulist fathers? Others have set up special supports for the ecumenical movement, like the Jesuit Society of Ecumenists and the Benedictine centers at Collegeville, Chevetogne, Turvey, and Niederaltaich. Outreach programs to incorporate lay people in, for example, Jesuit, Mercy, or Lasallian spirituality and apostolates have been thoroughly ecumenical in their membership and formation. Schools, hospitals, and other institutions animated by religious in leadership positions have pioneered the ecumenical program of the Catholic Church. Among diocesan ecumenical officers are many religious. Where 850 Review for Religious shared mission is a priority, the baptismal basis and commitment to full ecclesial communion are central to the common forma-tion of the fellow Christians who are brought into collaboration with Roman Catholic religious according to their particular charisms. These developments, like the other elements of renewal, have been adapted according to cultural context and the quality of vision provided by ecclesiastical and religious leadership. The Context Certainly many bishops and religious superiors will use the occasion of the publication of the Directory as an opportunity to train specialists in ecumenical leadership, much as retraining in canon law developed after the publication of the 1983 Code.4 As in biblical, social, and liturgical renewal, expertise is necessary in ecumenism. It is essential, however, that all religious, lay, and clerical members of the church be formed ecumenically as part of their spiritual and apostolic life. The Second Vatican Council clearly asked Catholics to reach out in love to all other Christians with a charity that desires and works actively to overcome in truth whatever divides them from one another. For the council, Catholics are to act in hope and in prayer to promote Christian unity. They will be prompted and instructed by their faith in the mystery of the church, and their ecumenical activity will be inspired and guided by a true understanding of the church as "sacrament or iristrumental sign of intimate union with God, and of unity of the whole human race.''s In this sho~'t essay attention will be called to the ecumenical dimension of Roman Catholic spirituality and identity in its pres-ent challenges. Among the institutional supports to religious involved in the ecumenical movement is the National Ecumenical Consultation of Men and Women Religious. This .group's publication of Religious for Christian Unity as an ecumenical resource and direc-tory and its sponsorship of a national ecumenical conference under the theme "Toward a Communion in Faith Life and Witness" are indications of a certain maturity.6 Although there has been an international ecumenical consultation for twenty years, the United States consultation is only nine years old. It is sponsored in part by the Conference of Major Superiors of Men and the Leadership Conference of Women Religious. With the publication and the November-December 1993 851 Gros ¯ The Ecumenical Vocation of Reh~ous May 1993 conference, the specific ecumenical contribution of religious begins to have a higher profile. For the first time, the Directory proposes a structure within religious congregations to assist in the ecumenical activity of com-munities at all levels: It is very opportune that the various institutes of conse-crated life and societies of apostolic life establish, on the level of their central authorities, a delegate or a commis-sion charged with promoting and assisting their ecumenical engagement. The function of these delegates or commis-sions will be to encourage the ecumenical formation of all the members, aid the specific ecumenical formation of those who have particular offices, and act as advisors for ecu-menical affairs to the various general and local authorities of the institutes and societies, especially for initiating or carrying forward the activities described [in the Directory].7 This initiative will elicit considerable work on the part of major superiors, general councils, and chapters. The implications of this proposal will need to be developed in writing for the var-ious institutes. For this project the Directory will be useful. Elements of the Ecumenical Spirituality At the root of loyalty to Christ's will for the church and for church unity is the process of conversion, personal and institu-tional, s There are cultural dispositions that make the formation for such a conversion more or less easy. Of course, a prayerful open-ness to the Holy Spirit's action in the church, in other churches, and in fellow Christians is foundational. Because ecumenism with all its human and moral require-ments is rooted so profoundly in the mysterious working out of the providence of the Father, through the Son and the Spirit, it reaches into the depths of Christian spirituality. It calls for [a] "change of heart and holiness of life, along with public and private prayer for the unity of Christians. ¯ ." Those who identify deeply with Christ must identify with his prayer, and especially with his prayer for unity; . . ¯ those whose lives are marked by repentance will be espe-cially sensitive to the sinfulness of divisions and will pray for forgiveness and con, version. Those who seek holiness will be able to recognize its fruits also outside the visible boundaries of their own church.9 However, studies of seminary formation that were made by 852 Review for Religious diocesan ecumenical officers demonstrate that the most effective ecumenical formative experience is growing up in an interchurch family. Other elements that contributed most to the ecumenical dimension of priestly formation in the United States are (I) internship with an ecumenically effective priest, (2) ecumenically effective spiritual directors, (3) internships with an ecumenically informed non-Catholic minister, and (4) experiences in ecu-menically mixed clinical pastoral education programs. All of the seminaries report that the ecumenical dimension is fully inte-grated into the curriculum. The Directory will be helpful for eval-uating these claims. As sketched out by the council, the elements of Roman Catholic participation in the ecumenical movement include (1) the ecumenical dimension of spirituality, (2) theological dialogues leading to deeper understanding and toward full church unity, (3) collaboration in common witness and service, and (4) internal renewal of the members and structures of the church in response to ecumenical commitments. Attention needs to be given to each of these dimensions in initial and continuing formation and in the ongoing life of a religious community or parish. Ecumenical Spirituality for the Church An ecumenical spirituality is at the center of every aspect of the renewal of religious and lay life in the church. Without con-version to Christ's will for the church--in this case its visible unity and Roman Catholic contributions thereto--any theologi-cal, institutional, or educational progress towards full commu-nion will be superficial. If, on the other hand, Catholics are fully committed to all to whom they are bound by real, if imperfect, communion in baptism and to Christ's will for the visible unity of the church, then no setbacks on the road toward that unity will discourage them or make them complacent about divisions: The ecumenical movement is a grace of God, given by the Father in answer to the prayer of Jesus and the supplica-tion of the church inspired by the Holy Spirit. While it is carried out within the general mission of the church to unite humanity in Christ, its own specific field is the restoration of unity among Christians. Those who are baptized in the name of Christ are, by that very fact, called to commit themselves to the search for unity?° Noventber-Decevnber 1993 853 Coos ¯ The Ecumenical Vocation of Religious While individual religious and some communities have given considerable leadership to church reform in general and ecu-menism in particular, identity problems also affect the relationship of religious and the church. The Nygren/Ukeritis studies show that United States religious have "a stronger ecclesiology than Christology." ii This is not surprising, given the Roman Catholic The vast amount of ecumenical literature that has emerged in the last thi'rty years can help people renew their understandings of sacramental faith together. understanding of spirituality. I would understand this conclusion to mean that Christ is experienced more sacramentally, communally, and in mission than in indi-vidualistic or contemplative encounters. Such a focus on community can mean two things, as a resource for Catholic ecu-menical commitment. In one instance it can mean a more closed and sectarian approach, where primary religious identity and meaning come from the proximate religious community, its institution~ and ministry, rather than from Christ's wider will for the church and the world. Needless to say, this provides a weaker basis for ecu-menical conversion and formation. On the other hand,this ecclesiocen-tric spirituality could indicate that the experience of Christ is primarily in the call to community in the church, in the wider Christian society, and in the whole human family. At this stage in the reporting of the data, "ecclesiology" is yet to be defined. Be that as it may, the fully Catholic religious sees his or her sacramental life as yet defi-cient, short of the full communion of all Christians around the eucharistic table. The data from the same study shows religious to be "clear in their lowered respect for the magisterial authority of the church and the U.S. hierarchy in. general.''12 These words, negative as they sound, may however be interpreted as a critical fidelity to the Holy Spirit's call to the church for its renewal. A higher ideal for the church, its renewal, its leadership, and its eventual unity may not be so much "lowered respect" as elevated expectation and longer-range vision. The movement toward Christ's will for a united church is a critical fidelity for all of the churches involved in the ecumenical movement. 854 Review for Religious The vast amount of ecumenical literature that has emerged in 'the last thirty years can help people renew their understandings of sacramental faith together. The agreements on "justification by grace through faith" with the Lutherans, for example, provide an important contribution to faith development, self-under-standing, and spiritual direction?3 These documents will not reach their full fruitfulness unless they transform the prayer life, litur-gical celebration, and community understanding of the churches that produced them: Catholics should also give value to certain elements and goods, sources of spiritual life, which are found in other churches and ecclesial communities, and which belong to the one church of Christ: Holy Scripture, the sacraments and other sacred actibns, faith, hope, charity and other gifts of the Spirit. These goods have borne fruit for example in the mystical tradition of the Christian East and the spiritual treasures of the monastic life, in the worship and piety of Anglicans, in the Evangelical prayer and the diverse forms of Protestant spirituality. This appreciation should not remain merely theoreti-cal; in suitable particular conditions, it should be completed by the practical knowledge of other traditions of spiritual-ity. Therefore, sharing prayer and participating in some form of public worship or in devotional acts of other Christians can have a formative value when in accord with existing directives.14 Religious have a unique role in translating these intellectual con-tributions into popular piety. Indeed, several ecumenical books on the Blessed Virgin have already provided an invaluable resource, as can be noted by the many languages into which they have been translated,is The lives of ecumenical figures from Luther to Dr. Martin Luther King Jr., from John WeslEy to C.S. Lewis, have enr.iched the spiritual reading of a generation and made the divisions both more clear and more subject to the healing power of the Holy Spirit. The modern availability of the spiritual classics from the full range of ecumenical sources, Catholic, Protestant, Orthodox, and Anglican has enabled all to be enriched. The living presence of fellow Christians with whom we share Christ--in a variety of traditions, but with a common will to be obedient to Christ's call to visible unity--is a rich complement to the liturgical, bio-graphical, and literary gifts we receive from one another. Like the charisms of the various religious communities and their November-December 1993 855 Gros ¯ The Ecumenical Vocation of Religlous founders, each church brings to a united church gifts we dare not lose as we reconcile our divisions. More particularly, giveR the legitimate variety of charisms and of the work of monasteries, institutes of consecrated life, and societies of apostolic life, it is very important that "all communities should participate in the life of the church. According to its individual character, each should make its own and foster in every possible way the enterprises and objectives of the church," including the "ecumenical field.''~6 In addition to personal and communal ecumenical spirituality, an "ecumenical hermeneutics of piety" will need to be developed as we move forward towards full communion?7 Indeed, as the "lineamenta" document for the 1994 synod notes, the baptismal consecration, beyond the narrow borders of the Roman Catholic Church, is the criterion for our communi-tarian outreach: As a reflection of church communion, the community is not a unit closed in.upon itself. Rather, it is open to the multiplicity of relationships with others which are provided by prayer, apostolic service, and collaboration with other members of the church, all of whom share in the same bap-tismal consecration and are called to holiness and mission in the variety and complementarity of each vocation. In its communitarian aspect, the role of the consecrated life is to offer to all members of the people of God the supreme value of the charity of Christ's disciples, lived in perseverance in fraternal communion.~8 Likewise, the agenda of the synod is very explicit about the spe.cificity of the spiritual calling: Those in the consecrated life have a special role in this ecu-menical task, in dialogue with the spiritual experiences akin to those of other churches and Christian confessions, in a spiritual ecumenism of conversion, prayer, dialogue and mutual edification, always in kedping with their proper iden-tity in the faith and their charism?9 Formation for an Ecumenical Spirituality While prayer and ecumenical openness are central to the ecu-menical vocation of Catholics, including the religious communi-ties, this spirituality also has specific intellectual content. It is a truism that one cannot be an effective ecumenist from any tradi- 856 Review for Religious tion without being firmly grounded in one's own faith and iden-tity. 2° However, 'the intellectual content of the ecumenical move-ment, including Roman Catholic principles and history within that movement, is an essential component for the formation of any ministry in the church, lay, clerical, or religious. In addition to the foundational principles enunciated in the conciliar and postconciliar docu-ments, 21 there has been a rich harvest of dialogue agreements.~ All of these texts are resources for spiritual and intellectual " renewal, requiring the same level of delib-erate systematic effort as did the early days of the biblical and liturgical renewal. Until leaders in our institutions, dioceses, and religious communities become well formed in these matters, their spirit will not be able to come alive in our Catholic life. Indeed, these dialogues and the researches and methodologies that stand behind them transform not only our appreciation of our own Catholic faith, but also of the changes necessary if our insti-tutions and practices are to be converted to reach the ideal we outline with our ecumenical partners. As was noted above, the curricula of seminaries have been transformed by the ecumenical movement. Those who receive their training in ecumenical con-sortia are probably the most sensitive to the ecumenical dimen-sion, but no one taking a Catholic scripture course can be ignorant of the full integration of Catholic and Protestant biblical schol-arship since the council. Similarly, any competent liturgy or sacramental-theology course will be informed by the vast literature that has come from the World Council's "Baptism, Eucharist, and Ministry" processz3 over the last decade and from the bilateral agreements of a wide variety of churches. Soteriology, spiritual development, and eccle-siology are all informed by the Lutheran/Catholic work on grace cited above. Ecclesiology will include not only the principles of Catholic ecumenism, but also the work done in the World Council and in various dialogues on such topics as the local and the uni-versal church, religious liberty and proselytism, and papal pri- One cannot be an effective ecumenist from any tradition without being firmly grounded in one's own faith and identity. November-December 1993 857 Coos * The Ecumenical Vocation of Relig4ous macy and infallibility. The Directory gives helpful detail for plan-ning both clerical and nonclerical religious formation.24 For the first time a section in this Directory sets the stage for the work of ecumenical formation among religious: While the concern for restoring Christian unity involves the whole church, clergy and laity alike, relig