W roku 1882 pojawia się w literaturze archeologicznej pierwsza wzmianka na temat grodziska w Nowińcu (Jentsch 1882a, s. 122; 1882b, s. 355). Niestety, niemalże cały następny wiek nie przyniósł nowych informacji. Stanowisko to dopiero jest wymieniane w opracowaniu Zofii Kurnatowskiej i Aliny Łosińskiej na temat terenów osadniczych u schyłku starożytności i we wczesnym średniowieczu (Hilczerówna, Urbańska-Łosińska 1970, s. 111). Autorki umieszczają stanowisko na pograniczu terytoriów plemiennych Nice i Zara (Hilczerówna, Urbańska-Łosińska 1970, s. 89). Nieco więcej uwag grodzisku w Nowińcu poświęca Grzegorz Domański w studium na temat osadnictwa wczesnośredniowiecznego nad dolną Nysą Łużycką, w którym grodzisko przypisuje plemieniu Zara (Domański 1983, ryc. 8). Inną koncepcję przynależności plemiennej grodu w Nowińcu miał Adam Wędzki, który twierdził, że należało ono do plemienia Nice (Wędzki 1970, s. 7-9). Jeszcze inaczej przynależność obszaru środkowej Lubszy widzieli Jerzy Lodowski i Jerzy Szydłowski (1991, ryc. 1), którzy twierdzli, że obszar ten był pustką osadniczą pomiędzy plemionami Słupian i Zara. Problem ten trudno rozwiązać bez szerszego rozpoznania zaplecza osadniczego najważniejszych grodów. Niestety, stan badań nad osadnictwem wczesnośredniowiecznym terytorium plemiennego Zara jest bardzo słaby, na co zwracały już uwagę Zofia Kurnatowska i Alina Łosińska (1970, s. 89). Dopiero w ostatnich latach dokonano niewielkiego postępu w tym zakresie. W latach 80. i na początku lat 90. zlokalizowano drugi ośrodek plemienny Zara, a mianowicie grodzisko w Żarach (Nowiński 2005). Dzięki pracom archeologicznym podjętym w latach 1986 i 1987 oraz 2004 na "Winnym Wzgórzu" ustalono dokładną lokalizację grodziska, chociaż nie ustalono precyzyjnego przebiegu i chronologii umocnień. W trakcie pierwszych dwóch sezonów badań (w części południowej grodziska) odsłonięto pozostałości wału zbudowanego ze skrzyń drewnianych wypełnionych ziemią, gliną i kamieniami. Najnowsze prace przeprowadzone po przeciwnej stronie przyniosły także odkrycie wału wzmocnionego od strony wewnętrznej licem kamiennym, a od zewnętrznej tłustą gliną (Nowiński 2005, s. 10, 11). Niewykluczone, że w 2008 r. natrafiono na pozostałości osady przygrodowej (Gruszka, Wolanin 2008). W latach 2002 i 2003 przeprowadzono badania ratunkowe na domniemanym grodzisku w Nowińcu (Dziedzic, Gruszka 2004), położonym przy północnej granicy plemienia Zara. Stanowisko było badane przez Stowarzyszenie Naukowe Archeologów Polskich Oddział Lubuski, a następnie przez Muzeum Archeologiczne Środkowego Nadodrza w Świdnicy k. Zielonej Góry. Oba sezony badawcze finansowane były ze środków Lubuskiego Wojewódzkiego Konserwatora Zabytków w Zielonej Górze. Celem badań było zabezpieczenie stanowiska przed dewastacją spowodowaną wybieraniem piachu. Kierownikiem prowadzonych wówczas badań był mgr Piotr Dziedzic, a uczestnikami byli mgr mgr Sławomir Kałagate, Bartłomiej Gruszka i Paweł Stachowiak. W trakcie badań rozpoznano obszar 4 arów, najbardziej narażonych na zniszczenie, na którym odkryto 29 obiektów i ponad 6000 fragmentów naczyń, niemalże 1500 kości zwierzęcych oraz liczny i bogaty zespół innych zabytków ruchomych, w tym elementy uzbrojenia i rzędu końskiego (ostroga, grot strzały czy pobocznicę wędzidła). Rzadko spotykanym znaleziskiem jest odkrycie pracowni brązowniczej wraz z grupą zabytków służących do obróbki i wytopu najprawdopodobniej brązu. W skład zespołu wchodziły narzędzia jubilerskie, półsurowiec brązowy, tygielek odlewniczy odważnik oraz fragment dyszy. Tego rodzaju znaleziska są dużą rzadkością, zwłaszcza na stanowiskach leżących poza głównymi szlakami handlowymi. Nieczęstym znaleziskiem jest także odkrycie kompletnej prażnicy zainstalowanej w jednym z obiektów. Na podstawie przeprowadzonych i opublikowanych w niniejszym opracowaniu badań specjalistycznych możliwa jest rekonstrukcja środowiska przyrodniczego okolic grodziska, jego zaplecza gospodarczego, podstawowych gałęzi gospodarki mieszkańców grodu oraz miejsca, jakie gród zajmował w systemie osadniczym IX–X wiecznego pogranicza śląsko-łużyckiego. Wykonanie licznych analiz naczyń pozwoliło na uzyskanie materiału porównawczego, co w przyszłości pomoże w poznaniu dróg napływu i rozprzestrzeniania się nowych idei stylistycznych i formalnych ceramiki. Interdyscyplinarne opracowanie wyników badań grodziska w Nowińcu wnosi istotną, nową wiedzę na temat okresu plemiennego tej części Łużyc. Dotychczas bowiem nie udostępniono kompleksowych wyników badań żadnego stanowiska z tej części Polski z analogicznego okresu. Opracowanie wyników badań oraz druk niniejszej publikacji został dofinansowany ze środków Ministra Kultury i Dziedzictwa Narodowego. ; The stronghold in Nowiniec was firstly mentioned in the archeological literature in 1882 (Jentsch 1882a, s. 122; 1882b, s. 355). Unfortunately, almost whole, next century didn't bring any further information. Eventually, the site was mentioned in the work by Zofia Kurnatowska and Alina Łosińska, which was concerned of settlement area in the late antiquity and in the beginning of the Early Middle Ages in the southern part of Lubuskie Voivodship (Hilczerówna, Urbańska-Łosińska 1970, p. 111). These scholars located this site in the borderland of tribal territory of tribes Nice and Zara (Hilczerówna, Urbańska-Łosińska 1970, p. 89). A bit more about stronghold in Nowiniec devoted Grzegorz Domański in his work about Early Medieval settlement at the lower Lusatian Neisse, in which he assigned this fortress to the Nice tribe (Domański 1983, fig. 8). Other idea of this stronghold tribal affiliation was given by Adam Wędzki, who thought that it belonged to the Nice tribe (Wędzki 1970, pp. 7-9). According to Jerzy Lodowski and Jerzy Szydłowski (1991, fig. 1) the territory of the middle Lubsza River was a settlement hiatus between tribes Selpoli and Zara. This riddle is very hard to solve without a proper recognition of the hinterland of main strongholds. Unfortunately, the state of research of Early Medieval settlement of the Nice tribe is very poor, what has been already pointed out by Zofia Kurnatowska and Alina Łosińska (1970, s. 89). Only in the recent years some development in this issue has been made (Nowiński 2005; Gruszka, Wolanin 2008). Stronghold in Nowiniec, site no. 2 is located in Lubuskie Voivodship, Żary Province. This site is situated in the eastern ridge of Lubsza River valley, on the right shore, in the Holocene meadow terrace, which is c. 0,5-1,5 m above river level. According to the physiography, the stronghold is located in the area of Great Poland-Silesian lowlands, in the macroregion of Milicko–Głogowskie Decrease, in the territory of one of distinguished mezoregions, videlicet Nowosolska Decrease. The nearest hinterland of stronghold in Nowiniec is recognized only on surface survey level, conducted during AZP survey. In 2002 and 2003 rescue archeological fieldworks was taken on the area of stronghold in Nowiniec (Dziedzic, Gruszka 2004). The excavation was led by Scientific Association of Polish Archeologists, Department in Lubuskie Province, and later by the Archeological Museum of the Odra River Territory in Świdnica, near Zielona Góra. Both seasons of excavations was funded by Voivodship Conservator of Monuments in Zielona Góra. Their aim was to preserve the site from devastation caused by the illegal digging of the sand. The head of the crew (Sławomir Kałagate MA, Bartłomiej Gruszka MA, Paweł Stachowiak MA) was Piotr Dziedzic MA. During the research the area of 4 are, mostly exposed to damage, was excavated. 29 archaeological features and over 6000 of ceramics fragments, almost 1500 animal bones and very rich collection of other artefacts, including weapon and horse ridding equipment, was discovered there. Thanks to the taken and published in this volume specialist examinations we were able to reconstruct natural environment of the surroundings of the stronghold. Geological-geomorphological research has shown the kind of soil the inhabitants were using and potential places of farming exploitation. Palynological examinations revealed the moment of appearing (9/10th-10th c.) and domination of plants (mainly rye, unidentified grains and accompanying weeds). The analysis of plant macro-remains completed the information about using specific plant species in the farming of past inhabitants of the fortress. On the prints visible on the walls of the large vessel used to roast (so called prażnica) some remains of linen, rye, barley as well as weed were noticed. Zooarcheological analysis have given us some answers to the questions of the structure of animal breeding as well as the meaning of hunting in the life of inhabitants of the stronghold. The cattle was the most important and dominating species, next was a pig bones and the last sheep/goat remains. Some amount of wild animals bones, including deer, boar, roe deer, moose as well as brown bear, was also noticed. Many specialist analysis which were taken for this publication, were really innovatory, and for the area of South-western Poland were carried out for the first time (petrography and chemical analysis of ceramics, thermoluminescence dating of ceramics, metallographic analysis of Early Medieval militaries and also traceological analysis flint stone artefacts from that period). Thanks to the analysis of ceramics we were able to establish the routes of influx and spreading of new tendencies in style and forms of pottery. The basic stages of production of pottery were reconstructed, including pointing out the places from where the stock was taken (clay and temper), and also establishing the main ways of building the vessels as well as temperature and atmosphere in which they were fired in kiln. Very rare find seems to be fragments of clay beaker, which appeared in the features no 3 and 7. In the feature 15 totally broken, but complete large vessel used to roast or drying (so called prażnica) was found. It could have been probably connected with a metalworking workshop (feature no 18). Establishing of its function was possible due to the find of artefacts connected with iron and non-ferrous metals fabrication (nozzle fragment, crucible, bronze raw material, jewelry tools, bowl-shaped slags) Those kind of finds are characteristic for big centers with essential economic and political meaning, e.g. Kruszwica (Hensel-Moszczyńska 1981/82, pp. 129–219), Czersk (Rauhutowa 1976), Stradów (Dąbrowska 1965), Szczecin Wzgórze Zamkowe (Szczecin, 1983, s. 121), Wiślica (Rajewski 1954, p. 10), Wrocław Ostrowów Tumski (Kaźmierczyk et all 1976, pp. 178–181) or Wolin Srebrne Wzgórze (Wojtasik 1978). The discovering of a metalworking workshop in the Nowiniec stronghold let us to put this stronghold in the place of one of the most important centre of the Zara tribe, and proves its big meaning in the 9-10th-century settlement and economic system this part of Silesian-Lusatian borderland. This assumption is also proved by other finds which are connected with presence of temporary or constant presence of economic and social elites representants, maybe some local leader with his military troops (so called drużyna). Beside some animal remains who can be assigned to the group of Animalia Superiora (including the bear paw, which was regarded in the Early Middle Ages as a dainty of elites), above mentioned sherds of ceramic bowls (intended for drinking honey or wine, considered as a luxury tableware), was also discovered. The presence of well equipped military troops is also proved by findings of militaries, including hook-like spur, arrowhead or curb bit. Far-reach trade is displayed by discovering of lead weight, but also occurrence of stone artefacts, made of a stock from the Sudetes or beyond Sudetes area. The chronology of stronghold in Nowiniec, was established according to the environmental and classical archeological analysis. Thanks to the morphological-stylistic-typological analysis of pottery, we were able to realize that there were two visible pottery mainstreams – traditional, connected still with the tribe period, and also progressive – typical for early Piast state period. The most dominating seems to be the part of the vessels which were made in the hand molding and partially coating on the potter's wheel technique. Two coned vessels of more or less marked belly break, ornamented with a plastic roller (Tornov type) as well as different kind of several, crossing rite lines motives, vertical or herringbone patterns (Menkendorf type). In the stronghold in Nowiniec the share of plastic roller vessels was almost 40% of every ornamented taxons. Almost the same data was established for the eponymic site in Tornow, where the sherds with a plastic roller (Tornow A and B type altogether) in the 1st phase of the stronghold (A phase) appeared in circa 37% of whole ceramic material, and in the phase two (B phase) circa 50% of all. In the sites of similar chronology, e.g. Zawada, site no 1 and Sulechów, site no 28, the amount of ornamented with plastic roller vessels was circa 57% and less than 17% of all decorated ceramics sherds. Almost identical percentage of vessels ornamented with a plastic roller (almost 39%) was reordered in the in settlement complex of Klenica stronghold, site no 4 (Gruszka 2010, p. 129). Basing on the numerous parallels (see Gruszka, in this volume, pp. 48–49, 52; 2010; Dymaczewska, Dymaczewski 1967, pp. 208–218) and also dendrochronological datings (Biermann 1999, pp. 97-123; Kara, Krąpiec 2000, p. 317 and next., 320; Biermann, Kieseler, Nowakowski 2008, p. 87) we were able to assume that both sets which include the pottery of Tornow-Klenica complex can be dated to the 1st half of the 9th-10th c or even to the beginning of the 11th c. (Brzostowicz 2002, p. 34). Almost half smaller (beyond 22%) is the amount of Menkendorf type vessels. It is considered that the biggest portion of these forms are in the 9th-10th c., and they're contemporary with the Tornow type, even though they're are appearing in the younger chronological phases (Łosiński 1996, p. 438). During the research we were able to discover also, some amount of wholly coated vessels, which are characteristic for early Piast pottery from the 11th c. Contribution of this kind of pottery appeared mainly in the ceiling of feature no 7 and also in occupational layer. Occurrence of wholly coated vessels was observed in highly damaged layers of Klenica, site no 4 (Gruszka 2010, p. 132) and also in Zawada, site no 1, where they are distinguishing the 2nd phase of functioning of these sites (11th c.). Chronological range based on the ceramics analysis was confirmed by dating of metal artefacts, including hook-like spur, curb bit or lead weight, discovered in the stronghold (8th-9th c.). The chronology of this site was also based on some environmental studies. When we are using them we need to have in mind large margin of error of results. This especially concerns radiocarbon dating (Walanus, Goslar 2004) as well as thermoluminescence dating. The most numerous group of samples (shreds) was given to the thermoluminescence dating. Thanks to this method we're able to establish that the chronology of analyzed vessels contains in a 100 years time period (without including the error of this method), between 849 and 960 (2nd half of the 9th–2nd half of the 10th c.). The results of thermoluminescence analysis don't exclude the possibility of dating the younger pottery records even to the 1st half of the 9th c. Charred wood relics, which was found in the feature no 17, come from the beginning of 11th c. If we include some additional thermoluminescence dating of some shreds even to 1st half of the 11th c., we must consider a possibility of break of settlement on the stronghold in Nowiniec deep into the 11th c. According to these data, we can assume, that the beginning of functioning of this fortress occurs in the 2nd half of the 9th c. The oldest pottery records, which can be dated according to parallels and thermoluminescence analysis, come exactly from this time period. The stronghold biggest development occurs in the 10th c., however its fall happened most likely in the 1st half of the 11th c. ; Ministerstwo Kultury i Dziedzictwa Narodowego ; Bartłomiej Gruszka
MONDRAGON surgió en el año 1956, y ha superado ya los cincuenta años de vida. A cierre del año 2010 empleaba a 83.859 personas en más de 240 empresas, de las cuales cerca de la mitad son cooperativas, ubicadas en los cinco continentes. Es el primer grupo empresarial en la Comunidad Autónoma del País Vasco, décimo a nivel del Estado Español y primero del sector de la Economía Social. Ante la evolución, complejidad y globalización de los mercados, MONDRAGON ha buscado adaptarse y dar respuesta a un escenario en expansión, siendo uno de los efectos directos su globalización económica en general, y la diseminación de experiencias de globalización del proceso productivo establecido (GPPE), en particular. A finales del año 2011, las ventas internacionales del área industrial superaban el 67% sobre las ventas totales, el número total de implantaciones productivas en el exterior alcanzaban los 77 casos y los puestos de trabajo creados en el ámbito internacional representaban el 19% sobre el total, empleando de forma directa a más de 15.900 personas. Así, esta tesis pretende estudiar el impacto socioeconómico de cuatro casos de GPPE de MONDRAGON. Los escenarios en los que se despliega la globalización económica son complejos. Consecuentemente, se generan interrelaciones con múltiples grupos de interés, lo cual incide en el vínculo entre empresa-globalización-desarrollo-Responsabilidad Social Empresarial (RSE). En este sentido, la RSE ha evolucionado en cuanto a sus alcances y relevancia, pudiendo presentarse peculiaridades al interior del cooperativismo. Respecto al sector cooperativo, MONDRAGON desempeña un destacado rol, en general, y en cuanto a su trayectoria en globalización económica, en particular, por ello el interés de investigarlo. Por otra parte, se han identificado vacíos científicos importantes en torno a los impactos socioeconómicos que las empresas provenientes del mundo cooperativo generan en su entorno. Dado el interés de MONDRAGON y las carencias en la literatura científica, surge el siguiente interrogante: ¿cómo impacta la globalización del proceso productivo establecido de MONDRAGON en países en riesgo e identificados como mercados objetivo, entendiendo el impacto tanto en términos estrictamente económicos como en términos socioeconómicos a partir de estrategias socialmente responsables? De esta forma, la presente tesis doctoral desarrolla una herramienta analítica de evaluación del impacto socioeconómico, y se utiliza con el objetivo de conocer el impacto de cuatro casos de GPPE de MONDRAGON en países en riesgo identificados como mercados objetivo. Para ello se combinan dos tipos de medidas. Se evalúa, por un lado, el impacto económico de estas empresas a través de las Tablas Input-Output (Leontief, 1970) y, por otro lado, el grado en el que se alinean diversas políticas y prácticas económicas, sociales y medioambientales con la estrategia empresarial (Porter iv y Kramer, 2006). De esta manera, se desarrollan cuatro casos de estudio de experiencias de GPPE de MONDRAGON: Fagor Ederlan Brasileira, Orkli Kunshan, Erreka Mex y RCS Kide, en Brasil, China, México e India respectivamente. Con el fin de sentar las bases para el análisis, la tesis examina: los elementos en los que se enmarca la acción de la empresa, las bases del Modelo de impacto económico, nociones sobre creación de puestos de trabajo e ingresos decentes así como la caracterización de la Responsabilidad Social Empresarial en general y en el sector cooperativo en particular, y su coherencia con la estrategia de las organizaciones. La tesis concluye dejando constancia de la relevancia del efecto económico generado por las empresas bajo estudio, identificando un desarrollo de actividad que incide mayormente en las relaciones intersectoriales. Asimismo, delinea el perfil del patrón factorial causativo en relación con los factores potencialmente determinantes de las estrategias socialmente responsables, tanto en la dimensión interna como en la externa, encontrando en ésta última una mayor tendencia no confirmatoria de las proposiciones teóricas formuladas dada una menor alineación con la estrategia empresarial. Si bien se logra alcanzar los objetivos planteados, no menos cierto es que observan ciertas limitaciones que bien podrían convertirse en líneas futuras de investigación. ; Mondragon 1956. urtean sortu zen eta dagoeneko 50 urtetako bizitza gainditu du. 2010. urte bukaeran 83.859 langile zituen 240 enpresa baino gehiagotan, enpresa horietatik erdiak, gutxi gora behera, bost kontinenteetan sakabanatutako kooperatibak zirelarik. Euskal Autonomia Erkidegoko lehendabiziko enpresa taldea da, Espainiako estatuko hamargarrena eta ekonomia sozialean lehena. Merkatuen garapen, konplexutasun eta globalizazio ekonomikoaren garaian, MONDRAGON taldeak hedatze bidean oinarritutako egoerara moldatu nahi izan du, erronka berriei erantzunez. Honen ondorio dira taldearen globalizazio ekonomikoa orokorrean eta, zehazki, finkatutako ekoizpen prozesuaren globalizazio (FEPG) esperientzien hedapena. 2011. urtearen amaieran, nazioarteko salmentak salmenta guztien a ziren, atzerrian ezarritako lantegiak 77 ziren eta atzerrian kokatutako lanpostuak, berriz, lanpostu guztien a ziren, ondorioz, zuzenean 15.900 langiletik gorako enplegua sortuz. Tesi honen helburua, Mondragon taldeko lau FEPG kasuren azterketa egitea da. Globalizazio ekonomikoa eszenario konplexuetara hedatu ohi da. Hortaz, interes-talde anitzen arteko hartu-emanak sortu ohi dira eta enpresa, globalizazio prosezu, garapen ekonomiko eta enpresen gizarte erantzukizunaren (EGE) artean loturak sortzen dira. Gauzak horrela, EGE-ak bere irismen eta garrantziari dagokionean garapena izan du, kooperatibigintzaren barruan ezaugarri bereiziak ager daitezkelarik. Kooperatiben sektoreari dagozkionez, MONDRAGON taldeak orokorrean rol esanguratsu bat dauka eta are esanguratsuagoa globalizazio ekonomikoari dagokionean. Horra, kasu hau aztertzearen garrantzia. Bestalde, hutsune zientifiko handiak identifikatu izan dira enpresa kooperatiboek beraien ingurunean duten eragin sozioekonomikoen gainean. MONDRAGON taldeak sortzen duen interesa kontutan hartuz eta literatura zientifikoan dagoen hutsuneari erreparatuz, tesi honek honako ikerketa galdera aurkezten du: nola eragiten du MONDRAGON taldeko finkatutako ekoizpen prozesuaren globalizazioak merkatu helburu diren arrisku herrialdeetan? Eragin hori ikuspegi ekonomiko zein sozioekonomikotik ulertuz eta enpresen gizarte erantzukizunaren estrategiatik abiatuta. Honen harira, tesi honek eragin soziekonomikoa neurtzen duen erreminta analitiko bat garatu du eta MONDRAGON taldeko lau FEPG kasutan aplikatu da. Horretarako bi neurri mota bateratu dira. Alde batetik, Input-Output taulak (Leontief, 1970) erabiliz, enpresa hauen eragin sozioekonomikoa neurtu da eta, beste aldetik, zenbait politika eta praktika ekonomiko, sozial nahiz ingurunearekin erlazionatutakoak enpresa estrategiarekin nola uztartzen diren aztertu da (Porter y Kramer, 2006). Horrela, MONDRAGONen ikertu diren FEPG lau kasuak hauek izan dira: Fagor Ederlan Brasileira, Orkli Kunshas, Erreka Mex, eta RCS Kide; Brasil, Txina, Mexiko eta Indian kokatuta daudenak, vi hurrenez hurren. Ikerketarako oinarriak finkatze aldera, tesiak honako gai hauek jorratzen ditu: (1) enpresaren iharduna kokatzen dituen elementuak, (2) eragin ekonomikoaren modeloaren oinarriak, (3) lanpostuen sorrera eta diru-sarrera duinei buruzko oinarrizko ezagutzak eta (4) Enpresaren Gizarte Erantzukizuna orokorrean, nahiz kooperatiben sektorean eta honek enpresaren estrategiarekin duen koherentzia. Tesiak, aztertutako enpresek sortutako efektu ekonomikoen garrantzia ondorioztatu du, sektorearteko erlazioetan garatutako aktibitatearen garrantzia azpimarratuz. Halaber, patroi faktorial arazlearen perfila definitu du gizartearekiko arduratsuak diren estrategien faktore potentzial erabakigarriak aintzat hartuz eta barne zein kanpo dimentsioei erreparatuz. Ikerketaren emaitzek, barne dimentsioari dagozkionean, egileak proposatutako proposizio teorikoak konfirmatu ditu, hau da, enpresen EGEko politika eta praktikak, enpresako estrategiarekin bat datoz gehienetan. Alderantziz, kanpo dimentsioarekin erlazionatutako emaitzek, ez dituzte proposizio teorikoak betetzen, ikuspuntu honetatik aztertutako EGEko politika eta praktikak, enpresako estrategiarekin ez baitaude hain lerrokaturik. Aurreikusitako helburuak betetzen badira ere, egia da ikerketak muga batzuk ere badituela, batez ere laginaren tamainari eta analisi estatistikoan dauden hutsuneei dagozkienak. Gabezi hauek, ikerketan zehar sortutako beste kontu batzuekin batera, etorkizunerako ikerketa lerro interesagarriak iradokitzen dituzte. ; MONDRAGON, founded in 1956, is now well over fifty years old. By year-end 2010, it employed 83.859 people in over 240 cooperative enterprises, nearly half of them cooperatives, in five continents and was the largest business group in the Basque Country, the tenth largest in Spain and also the largest in the social economy. In recent years, MONDRAGON has been seeking to adapt to a new context of increasingly complex and global markets. The general result of this process of adaptation has been the full entry of MONDRAGON itself into the global economy in general, and in particular the international expansion of its manufacturing activities. At the end of 2011, international sales represented more than 67% of total industrial sales, the number of overseas manufacturing subsidiaries had grown to 77 and these accounted for 15,900 jobs, 19% of MONDRAGON´s total employment. This thesis seeks to study the socioeconomic impact of four cases of globalization of MONDRAGON´s productive processes. The different scenarios in which economic globalization is taking place are highly complex. As a consequence, multiple stakeholders generate a variety of interrelationships with each other, which, in turn, affects the linkages enterprise-globalization-development-Corporate Social Responsibility (CSR). Note also both that the reach and importance of CSR itself have gradually evolved and that CSR has particular peculiarities in the cooperative sector. The importance of MONDRAGON in the global cooperative movement and the degree and rate of its economic globalization constitute important practical motives for this research. Equally important, several relevant gaps in the scientific literature related to cooperatives´ socioeconomic impact have come to light. Given the practical interest MONDRAGON provokes as well as the weaknesses in the literature, this thesis addresses the following research question: how do MONDRAGON firms´ manufacturing activities affect at-risk countries identified as target markets, both in strict economic terms as well as in broader socioeconomic terms related to CSR? Thus, this thesis develops an analytical tool for the evaluation of Cooperative Social Responsibility – CoopSR and applies this tool to enterprises belonging to MONDRAGON. It combines two kinds of measurement; it evaluates, first, the economic impact of these firms´ manufacturing activities through Input-Output tables (Leontief, 1970) and, second, the alignment of diverse economic, social and ecological policies and practices with their core business strategies (Porter y Kramer, 2006). Therefore, four case studies of MONDRAGON´s manufacturing activities in overseas subsidiaries have been developed: Fagor Ederlan Brasileira, Orkli Kunshan, Erreka Mex and RCS Kide in Brazil, China, Mexico and India respectively. In order to lay the foundations for this analysis, the thesis examines the following: specific elements of the general framework in which the enterprises operate, viii the input-output model, concepts related to the generation of decent jobs and income, as well as Corporate Social Responsibility, its definitions for conventional firms and cooperative firms, and its relationship to business strategy. The thesis concludes by affirming the importance of the economic impact generated by the enterprises under analysis, and in particular with regard to intersectoral relationships. In addition, it outlines the causal pattern of factors potentially determinant of CSR strategies, in both their internal and external dimensions. Findings regarding the internal dimension tend to confirm the author´s theoretical propositions since firms´ CSR policies and practices are in alignment with firms´ core business strategy. By contrast, findings regarding the external dimension tend not to confirm theoretical propositions because CSR policies and practices are substantially less aligned with the enterprises´ core business strategy. The thesis fulfills its main objectives, but also identifies certain limitations, in particular related to sample size and related gaps in statistical analysis. These limitations and other questions that emerge during the research process combine to suggest interesting directions for future research.
La clave geopolítica número uno se llama recursos naturales.Eje central es la existencia de yacimientos petrolíferos y la posibilidad tecnológica, inexistente en los 80, de explotarlos de manera rentable. Este eje central tiene en su vértice otro elemento ausente en 1982, un Brasil poseedor de uno de los mantos petrolíferos más grandes mundo y que lo pone en una posición muy expectante en el mercado mundial de los hidrocarburos, así como también, aunque en menor medida por ahora, la positiva impresión que han dejado las prospecciones costa afuera de Uruguay, que están ejecutando empresas británicas. Un eje secundario, pero no menor, en lo relacionado con la relevancia de los recursos naturales, es la riqueza ictiológica de la zona adyacente la cual, poco a poco, se ha ido situando en un lugar preponderante en la vida económica de los habitantes de las islas e interesando a empresas de distintos países a participar en tan floreciente negocio (1).En efecto, el revival del interés argentino por las islas se produce en 2010 de forma coetánea a las primeras confirmaciones de existencias de petróleo susceptibles de ser explotadas en gran escala, y que empezaron a cambiar las apreciaciones sobre el valor comercial de las islas. El proceso se inicia en 1993 con el interés de Shell y varias otras petroleras tras conocerse los primeros estudios geológicos del British Geological Survey, que advertían sobre las posibilidades de que 200.000 km2 alrededor de las islas contuviesen petróleo. En 1996 surgen nuevas evidencias y el gobierno británico procede a licitar 19 áreas, otorgando licencias de exploración off shore a Shell, Amerada Hess, Rockhopper Exploration, Lasmo, Falklands Oil & Gas, International Petroleum Corporation y Desire Petroleum, entre otras. Varias de ellas se crearon ex profeso para estas exploraciones, pero no todas tuvieron éxito y fueron retirándose producto de los elevados costos.Sin embargo, desde 2008, gracias a nuevos estudios se visualizó la posibilidad teórica, de obtener 60 billones de barriles off shore, lo que significaba existencias potenciales superiores a las reservas que el Reino Unido tiene en el Mar del Norte. Ahí se desató un renovado interés que alcanza un peak en febrero de 2010 cuando Londres autoriza a Desire, Falkland Oil y Rockhopper que realicen más prospecciones centrándose en la costa norte de las islas, el sector más promisorio. Tan solo un año más tarde, en septiembre de 2011, Rockhopper Exploration, una de las que más había invertido en las etapas previas, anunció que en las cuatro áreas adjudicadas, al norte de las islas, habría existencias superiores a los 400 mil millones de barriles, o sea 15% de las disponibilidades británicas en el Mar del Norte. Confirmó los rumores que la explotación comenzará a más tardar en 2016, con cerca de 12 mil millones de barriles por día, y que alcanzará una cota de 120 mil barriles por día en 2018 (2).Los pronósticos más favorables señalan que las islas podrían ubicarse entre los grandes exportadores del oro negro del mundo y que las reservas superarían en un 300% a las de la Argentina. Los kelpers pasarían a ser una de las poblaciones más ricas del planeta.En la actualidad los 3.145 isleños disfrutan ya de US$ 35 mil de ingreso per capita que los ubica en cuarto lugar en el mundo (únicamente por debajo de Qatar, Liechtenstein y Luxemburgo), pese a que se explican solo por dos actividades comerciales que, si bien no son las principales (la ganadería ovina sigue siendo la más extendida con unas 500.000 cabezas de ganado ovino), son las que están generando mayores réditos: las licencias de pesca y el turismo, a través del recale de cruceros. Según datos del gobierno de las islas compilados en el "Economic Briefing & Forecast for the Falklands", entre 2009 y 2010, visitaron las islas 62.500 personas. Puesto de otro modo, desde el 2009 a la fecha ha habido un incremento del 200% de turistas (3).En tanto, el negocio de la pesca es inmensamente beneficioso para los isleños. Únicamente por concepto de licencias entregadas a terceros países por 30 y hasta 40 años, el fisco en Port Stanley recauda sobre US$ 70 millones. Los principales interesados en adquirir, aumentar e ir renovando estas licencias son los españoles, los taiwaneses y surcoreanos. Solamente de España hay 116 navíos con derechos. Si a esto se le suman beneficios adicionales a partir de las capturas (otros impuestos, participación en la comercialización, servicios y otros) la recaudación se eleva a cerca de los US$ 1.600 millones (un octavo de los cuales se destina a financiar el ítem Defensa). La tendencia es tan positiva que las previsiones para el presente indican que el conjunto de beneficios a partir de la pesca rozará los US$ 2 mil millones. En el mercado internacional, por ejemplo, cada vez son más apreciados el illex y el coligo, dos variedades de calamar por el que en Europa se llega a pagar hasta seis euros por kilo, sus capturas, solo hasta 1992, eran 10 veces mayores a las realizadas en la Zona Económica Exclusiva de Argentina (4). A modo comparativo, en 1985, es decir poco después de la guerra, esta cantidad apenas se empinaba por sobre los US$ 8 millones. Nuevamente, a modo de comparación, la pesca en Argentina alcanza 900 mil toneladas, en las islas poco más de 200 mil toneladas, con una tendencia al alza notoriamente superior. En definitiva, el potencial ictiológico en los 320 kms en torno a las islas es enorme, tanto en cantidad como en variedad de recursos.Sin embargo, es la explotación del petróleo la que está aumentando la importancia geopolítica de las islas, estimándose que hacia el 2016 ese será por lejos el foco central de la disputa. La tendencia al escalamiento se observa al ver la evolución cualitativa de esta variable, que se detalla en Anexo, que alcanza una primera cota máxima a inicios de 2010 cuando la empresa Argos Resources hizo importantes anuncios y una segunda a principios de 2011, cuando se instalan dos plataformas petroleras, la Ocean Guardian y Leiv Eriksson, ambas de la Falkland Oil que, por la proximidad de sus operaciones con la costa argentina, causan el mayor escozor en la Casa Rosada y que desemboca en la dura reacción de canciller Héctor Timmerman. El alto funcionario de la administración cristinista indica que su país ha intentado disuadir "de forma pacífica" la ejecución de estas actividades en plataformas, agregando la posibilidad de "otra forma de interferencia", con lo que coquetea por primera vez con el eventual uso del instrumento armado. Timmerman también insinuó que bancos y sociedades de accionistas estarían actuando en complicidad, cuando no directamente "de mala fe", y que sufrirían consecuencias (5).Los blancos hacia donde apuntan los dardos argentinos son los siguientes: a) Desire Petroleum plc. Empresa de gas y petróleo fundada en 1996 por antiguos ejecutivos de la Royal Dutch. En ese año comenzó sus tareas de prospección al participar como subcontratista de Rockhopper y FOGL. En tal condición fue la primera en comprobar existencias de gas y petróleo. Posteriormente se adjudicó derechos en la cuenca del norte de las islas, tanto en joint venture con la australiana Arcadia Energy como propios. Y más tarde se adjudicó otras en el sur, donde opera junto a Rockhopper. Se encuentra enlistada en la London Stock Exchanges. Ahí sus acciones se triplicaron entre septiembre de 2011 y marzo de 2012, justo en el período en que confirmó el monto de las existencias, viabilidad comercial y técnica para su extracción. En prácticamente todos sus proyectos se encuentra asociado con el banco Barclays, el que además oficia como colocador de deuda argentina en el exterior. Ha hecho estimaciones del orden de 3,5 mil millones de barriles como existencias totales en su sector (6).b) Falkland Oil & Gas Limited (7): empresa de gas y petróleo fundada en 2004. Opera derechos adjudicados en la zona sur y este de las islas. Su plataforma principal es la Leiv Eriksson. Su partner principal es la australiana BHP Billiton, empresa que posee, además, yacimientos de variados minerales en el norte argentino y a lo largo de la frontera con Chile. En un estudio efectuado en 2010, FOGL estimó las reservas en sus áreas licitadas en 8 billones de barriles y en 60 billones la totalidad de reservas off shore en las islas. Información de prensa indica que la Falkland Oil Gas es la empresa que habría presentado los primeros síntomas de sensibilidad ante las advertencias de la administración cristinista y habría puesto a la venta algunos de sus derechos (8).c) Rockhopper Exploration (9): empresa de gas y petróleo fundada en 2004. Se adjudicó cuatro derechos de exploración y explotación principalmente en la parte más septentrional de las islas (PLO 32, PL033, PLO23, PLO24) aunque también participa como socio minoritario de Desire en dos concesiones en la zona sur (PL03 y PL04). Ambas comparten en la zona norte una misma plataforma de perforación, la Ocean Guardian llevada a las islas en febrero de 2010. Fue la primera en comprobar, en mayo de 2010, la existencia de grandes reservas de hidrocarburos en la parte norte de las islas, denominada Sea Lion. Su accionista principal es HSBC, el cual además elabora estudios geológicos en el Atlántico sur. Está enlistada en London Stock Exchanges.d) Borders & Southern Petroleum: empresa de gas y petróleo fundada en 2004. Se adjudicó cinco derechos de exploración y explotación en la parte meridional de las islas. Pese a ser la más reciente en estas tareas, ha comprobado la existencia de al menos 760 millones de barriles. Ha instalado varias plataformas, algunas con mayor proximidad con la costa argentina que las de las otras empresas. Su plataforma Darwin, a 140 kms de la costa de las Falkland, debía presentar sus evaluaciones finales a inicios de marzo de 2012, pero anunció "problemas técnicos" y la suspensión de tales entregas públicas hacia inicios de mayo del mismo año. Estimaciones de prensa señalan que las advertencias pudieron haber influido en la postergación. Igualmente es probable que busque matizar los últimos descubrimientos de su plataforma Stebbing, que inicialmente cifra su manto en 1.300 millones de barriles. Entre sus principales accionistas está la Minera Alumbrera poseedora de varios yacimientos de oro y plata en Argentina (10). e) Argos Resources Limited (11): es una empresa de gas y petróleo fundada en 1995, como subsidiaria de Argos Exploration, y conocida posteriormente como Argos Evergreen. A inicios de los 90 comenzó a participar en las primeras prospecciones en la cuenca del norte de las islas, asociada a Amerada Hess y a Lasmos. Se adjudicó en 1997 la licencia de producción PLO01 en esa zona de las islas. En 2010 fue severamente reprendida por el gobierno argentino por sus actividades de prospección (12).Un elemento adicional que debe ser tomado en cuenta en esta confluencia de variables geopolíticas es Brasil, cuyos intereses han ido aumentando sustancialmente en los últimos años. Sin ser un actor directamente involucrado en esta disputa británico- argentina, sí parece más sensible a los reclamos argentinos a juzgar por sus declaraciones. En este punto se observa una diferencia importante con lo ocurrido durante la "Guerra de los 73 Días", en que la administración de Joao B. Figueiredo, si bien apoyó retóricamente a los argentinos, optó por la distancia e incluso prestó apoyo a la Fuerza Aérea británica en dos casos de accidentes menores ocurridos en el transcurso de las acciones bélicas. Sin embargo, también ha sido revelado que Figueiredo advirtió a Washington que su posición cambiaría drásticamente si los británicos atacaban territorio continental argentino. En ese caso, Brasil se reservaba el derecho a intervenir (13).Es probable que ahora la estatal brasileña Petrobras no desee tener competencia de otras empresas en zonas relativamente cercanas, dado que avizora convertirse en una de las grandes petroleras a escala mundial en los próximos años. Tal suposición es coherente con las aspiraciones de presencia hegemónica de Brasil en el Atlántico sur. A tono con lo precedente deben tenerse presente dos asuntos nada triviales: uno, que Brasil siempre se ha mostrado receloso ante cualquier presencia no-regional en el Atlántico sur, y dos, relacionado con lo anterior, que flota en el aire cierto orgullo brasileño por sus logros en explotación off shore. Además, la variable brasileña irá adquiriendo o perdiendo peso a medida que se materialicen las prospecciones off shore en Uruguay, asignadas a empresas británicas lo que complejiza sustancialmente la situación descrita.En tanto, el tráfico marítimo y aéreo en torno a las islas pasará a ser una vía más utilizada que ahora cuando entren de lleno al mercado mundial de hidrocarburos. Asimismo, a medida que el tamaño de los buques no permita el uso del canal de Panamá, el tránsito por el Atlántico Sur debería aumentar. Es probable que surja un triángulo estratégico en el Cono Sur (Falkland-Malvinas, Tierra del Fuego y costas antárticas).Finalmente debe señalarse que tanto estudios argentinos como británicos coinciden en que el valor "geoeconómico" (como lo señala el propio Informe Rattenbach) es necesariamente mayor a lo que se ha supuesto hoy debido a que las islas son continuación de plataformas sudamericanas y/o africanas y debería contener silicio ferroso, diamantes, cobalto, níquel, cromo, manganeso. Por el lado argentino existen depósitos submarinos (frente a la provincia de Santa Cruz) de nódulos polimetálicos compuestos de magnesio y manganeso.La clave geopolítica número dos se denomina proyección antártica.El continente helado representa otro de los grandes intereses en juego, en el escalamiento del conflicto es su necesaria vinculación con la Antártica. Gran Bretaña (14) y Argentina (15) tienen pretensiones sobre el territorio antártico que se sobreponen casi totalmente entre sí y parcialmente con la de Chile (16).En la actualidad este traslape no representa una fuente de conflictividad. Sin embargo, los precedentes de tipo geopolítico que se establezcan en el Ártico, junto a la actitud general de los países respecto a la Antártica (no debe perderse de vista que el Tratado Antártico ha sido suscrito solo por 48 países, o sea faltan dos tercios aproximadamente) más las existencias de hidrocarburos que se vayan cuantificando y, last but not least, los efectos del cambio climático, no auguran una perspectiva amistosa ni menos un clima benigno para ir resolviendo los diferendos que plantean las pretensiones. Claramente, el ir situando piezas con antelación forma parte de las configuraciones geopolíticas que se avecinan. En este sentido, el Atlántico sur y la Antártica tendrán una gravitación con claras líneas de interdependencia de una con la otra.Rosendo Fraga explica que esta línea analítica, que visualiza la convergencia entre el actual conflicto en el Atlántico sur y las proyecciones antárticas futuras, está acorde a la estrategia desarrollada por la administración de Cristina Fernández, que apuntan a sudamericanizar el conflicto apoyándose decisivamente en Mercosur y Unasur (17), así como de forma más atenuada en los países ALBA. A su juicio, la política exterior argentina ha conseguido alinear a los países del Mercosur (miembros plenos y asociados) en una condena pública al Reino Unido y establecer con ellos un boicot a los buques que porten bandera de las Falklands. El supuesto basal de esta estrategia es que los países sudamericanos, y por extensión latinoamericanos, se alinearán con fuerza tras los reclamos de Buenos Aires tanto por una cuestión epidérmica anti- colonialista (de cuyas reminiscencias Londres difícilmente puede sustraerse) como por el sentido común de región. Subyace en el texto de Fraga que en esta clave radica una postura chilena necesariamente cautelosa. En tal sentido, es probable que Fraga no haya querido ahondar en su reflexión para no tener que admitir que, por las mismas razones de sobreposición de pretensiones mencionadas anteriormente, se trata más bien de una cautela con tendencia a crecer en el tiempo, por lo que la estrategia cristinista tendrá en Chile una excepción insoslayable. Hay un cierto sustrato histórico que emana de las reflexiones de Cañas Montalva, "la Antártica es el natural complemento de nuestras tierras fueguinas" (18).Finalmente, la clave geopolítica número tres es el control efectivo del archipiélago.Las capacidades militares británicas (en las islas) son holgadamente superiores a las argentinas, especialmente en el aspecto tecnológico. Se trata de potencialidades civiles y militares que se esparcen por todo el archipiélago de manera efectiva y regular. Nadie podría cuestionar que el ejercicio de soberanía sobre las islas es cumplido a cabalidad por los británicos.La fuerza disuasiva tiene un punto central, Mount Pleasant, una base moderna que alberga cuatro Eurofighter Typhoon, diez aeronaves-tanque más un avión Hércules de transporte. La base dispone en estos críticos momentos de 1.200 efectivos y se ha emplazado en diversos puntos del archipiélago un número indeterminado de baterías antiaéreas del tipo Rapier. La Armada Real ha dispuesto el despliegue a esa zona del moderno destructor Dauntless que alterna misiones con la fragata Montrose; además de un patrullero, un submarino y una nave de apoyo. En otro aspecto, Mount Pleasant dispone de equipamiento sofisticado que le permite monitorear, de manera satelital, una amplia extensión mucho más allá del territorio de archipiélago, compuesto por 340 islas, islotes y cayos.Quizás el único tema que plantea una vulnerabilidad es la escasa densidad poblacional. Hay preocupación por la falta de personas para poblar los 11.400 kilómetros cuadrados. Continuamente se observan anuncios de prensa para llenar vacantes en la prestación de servicios, por lo general ocupadas por sudamericanos o los santa-helénicos, y también en las áreas de salud y educación. Sin embargo, es difícil pensar que esta vulnerabilidad esté pasando inadvertida a los círculos de decisión política y militar de Londres.ConclusionesDe los antecedentes expuestos deriva que este conflicto seguirá escalando. El control de los recursos de que disponen las islas, especialmente el petróleo, constituye la principal variable de carácter geopolítico.La imposibilidad argentina de recurrir al instrumento militar (por la acción sinérgica de: falta de inversiones en el sector Defensa, una política exterior pacifista, ausencia de apoyo ciudadano a una nueva aventura militar y ausencia total del factor Goa,1961) implica que la escalada será básicamente político-diplomática.Las características épicas que Argentina busca darle a su demanda traerá consigo un previsible deterioro de la relación del Reino Unido con América Latina, y una tensión adicional en la relación de Estados Unidos con el resto del hemisferio. Más allá de las fragmentaciones que vive la región sudamericana, se aprecia una tendencia a la solidaridad con la postura argentina.Para Chile la agudización de este conflicto no puede ser indiferente por varias razones. Primero, por el impacto que la controversia genere al interior de UNASUR y, segundo, ya que podría repercutir en su condición de país antártico. No solo se abrirá un diferendo por la superposición de las pretensiones de los tres países, sino que podría impactar en el régimen jurídico mismo que rige para el continente helado. Un asunto adicional es la presencia de una comunidad de chilenos residentes en las islas. En cuanto al petróleo mismo, la eventual accesibilidad a las exportaciones de crudo extraído de las islas no podría ser indiferente para un país (Chile) con estrechez energética evidente. Tampoco el transporte del mismo hacia terceros mercados, que podría provocar un cambio cualitativo estratégico en el triángulo formado por las costas antárticas, las islas y el extremo sur de Chile. Referencias: (1) Como advertencia conceptual se señala que para referirse al problema en su conjunto se ha optado por las nociones neutras de "Atlántico sur" o "disputa británico-argentina", mientras que para referirse a alguna cuestión específica desde la perspectiva argentina se utiliza "Malvinas" y en el caso desde la óptica británica, "Falkland". Igualmente, dentro de lo posible se privilegia la expresión "isleños" por sobre la de "kelpers". (2) Información corporativa en http://www.rockhoppercorporation.co.uk(3) Información más detallada en sitio del gobierno isleño http://www.falkland.gov.fk (4) Más información sobre este punto en Wurfgaft, Romy, "La pesca, clave en el alto PIB per cápita de los habitantes de las Malvinas", El Mundo, s.p. (5) ARGENTINA amenaza a las empresas que buscan petróleo en las Malvinas, El Mundo, s.p. (6) El nombre de esta empresa recuerda la denominación del barco que descubrió las islas en 1592. Información corporativa en http://www.desireplc.co.uk (7) Información corporativa en http://www.fogl.com (8) PETROLERA británica vende licencia para buscar petróleo en las Malvinas La Nación, s.p. (9) Información corporativa, viz nota 13 (10) Información corporativa en http://www.bordersandsouthern.co.uk (11) Información corporativa en http://www.argosresources.com (12) Argos warned by Argentina to abstain from drilling in the Falklands or. Mercopress, s.p. (13) En el sitio http://www.zonamilitar.com.ar se encuentran materiales estadounidenses recientemente desclasificados que se refieren a este punto. (14) Meridianos 20° O y 60° O, el paralelo 80° S y el Polo Sur, comprendiendo 1.709.400 km2. (15) Meridianos 25° O y 74° O, el paralelo 60° S y el Polo Sur, comprendiendo 1.461.597 km2. (16) 27Meridianos 53° O y 90° O, el paralelo 60° S y el Polo Sur, comprendiendo 1.250.257.6 km2. (17) FRAGA, Rosendo, "Hay un rearme argentino?", Nueva Mayoría, s.p. Agrega que el gran tema de largo plazo en el Atlántico sur son los recursos naturales de la Antártida, aunque ésta esté internacionalizada y recuerda que este Tratado está firmado solo por 48 naciones y no lo han firmado más de dos tercios, incluidas potencias importantes.(18) Op. Cit. , p.193.Anexo Hitos relevantes1975. Gobierno británico envía sucesivas misiones de geólogos a las islas con la finalidad de hacer prospecciones. Una de las misiones es encabezada por el parlamentario e ingeniero de la Shell, Colin Phipps quien, años más tarde, pasó a ser asesor en materias de hidrocarburos de la premier Margaret Thatcher. Una de las misiones que insinuó la posibilidad real de existencias de yacimientos petrolíferos en las islas es la que se denominó Shackleton. El 4 de febrero de ese año se produce un incidente, cuando un navío argentino lanza un cañonazo de advertencia a otro navío británico, que formaba parte de estas misiones científicas. 1982. Tras el fin de la guerra, la empresa argentina YPF pierde los derechos monopólicos de suministro de energía y la empresa aérea LADE pierde también los derechos que poseía para volar el tramo Port Stanley- Comodoro Rivadavia (que ejercía también de forma monopólica desde 1971). 1986. Gobierno británico define unilateralmente una zona de exclusión marítima de 200 millas alrededor de las islas. 1990. Se reanudan las relaciones diplomáticas entre Reino Unido y Argentina. Como parte de un criterio compartido, al menos tácitamente, aproximadamente 900 efectivos británicos son emplazados de manera estable en las islas, teniendo como base principal la recién construida Mount Pleasant, cerca de Port Stanley. Los dos países firman una serie de acuerdos comerciales entre los que destaca uno sobre explotación marina. 1995. Londres y Buenos Aires firman un acuerdo para fijar términos de referencia en materia de exploración y explotación petrolera en los sectores adyacentes a las islas. 1996. Londres autoriza unilateralmente a ciudadanos y empresas británicas a operar en lo que denomina Zona Económica Exclusiva con un radio de 320 kilómetros. Entrega seis licencias de exploración off shore. 1998.Tras recriminaciones mutuas, la comisión ad hoc para monitorear acuerdo sobre materias petrolíferas de ja de funcionar. Londres acusa a Buenos Aires de falta de interés. Casa Rosada asegura que rompimiento fue unilateral pues los británicos desean seguir licitando pozos. 1999. Acuerdo entre las partes, que permite conexión aérea semanal operada por LAN Chile entre Punta Arenas y Port Stanley, con escala técnica en Río Gallegos. 2000. Gobierno de las islas solicita a expertos a la Oficina Hidrográfica de Londres y el Centro Oceanográfico de Southampton estudios que permitan fundamentar la existencia de una misma plataforma submarina entre las Falkland y las Georgias del Sur. 2007. El gobierno de Néstor Kirchner decide desahuciar definitivamente acuerdo sobre los términos de referencia en materia de exploración y explotación petrolera en los sectores adyacentes a las islas y anuncia acciones contra empresas interesadas en el negocio petrolero. 2009 (Febrero). Gobierno británico señala que no habrá diálogo con Buenos Aires debido a que los isleños no desean formar parte de Argentina. 2010 (18 enero). Argentina cierra sus puertos a naves procedentes de las islas. 2010 (12 febrero). Un barco que asistía logísticamente tareas de prospección petrolera es retenido en el puerto de La Campana mientras se reaprovisionaba. 2010 (13 febrero). Sectores de la oposición argentina solicitan a la Casa Rosada retirar la licencia del banco Barclays por participar en empresas petroleras activas en las islas (1). 2010 (22 febrero). La presidenta argentina, Cristina Fernández de Kirchner obtiene que la Declaración Final de la Cumbre de Cancún (México) de jefes de Estado de los otros 32 países latinoamericanos y caribeños (incluidos los integrantes de la Commonwealth) incluya una mención a favor de "los legítimos derechos argentinos" sobre las Malvinas. "El gobierno argentino agotará todas las disposiciones que tiendan a reafirmar nuestra soberanía sobre los archipiélagos del Sur", aclaró Fernández al hacer uso de la palabra ante los mandatarios reunidos en México. La mandataria también agradeció el apoyo para crear una mesa de negociación con Gran Bretaña. Argentina pide un diálogo directo con Londres. 2010 (23 febrero). La plataforma Ocean Guardian inicia sus trabajos (2). 2011 (Diciembre). Gobierno argentino condena trabajos de prospección petrolífera y anuncia que entra en vigor prohibición de recale en puertos argentinos de navíos procedentes de y con destinos a las islas. Pide a países de Mercosur y Unasur solidarizar con medidas semejantes, petición que es aceptada por Brasil, Chile, Uruguay y otros. 2012 (19 enero). El Premier David Cameron califica de "colonialista" la intención argentina de retomar el control sobre las islas. 2012 (4 febrero). Reunión cumbre de países ALBA en Caracas con el conflicto en el Atlántico Sur como tema principal. Acuerdan "analizar la posibilidad de sancionar a Gran Bretaña por rehusar el diálogo". Las expresiones más duras, con fuertes alusiones al anti-colonialismo, provienen del Presidente ecuatoriano Rafael Correa. 2012 (10 febrero). Canciller argentino eleva reclamo a ONU ante lo que califica de "militarización" del área en torno a las islas y señala que "es un riesgo para la seguridad internacional". Londres reacciona señalando que despliegue del destructor "Dauntless", de un submarino y del escuadrón de aviones "Typhoon" corresponden a maniobras "rutinarias", y que el viaje por seis semanas del príncipe Guillermo a la base de Mount Pleasant es parte de su entrenamiento en operaciones de búsqueda y rescate de la RAF. Contra-reacción argentina califica de "provocación" la conducta británica en estas materias. Medios de prensa británicos señalan que el submarino enviado no es uno del tipo "Vanguard" con ojivas nucleares, como señaló Timmerman ante la ONU, sino uno del tipo Trafalgar sin capacidad de transporte de armas nucleares. 2012 (22 febrero). Un grupo de 17 intelectuales liderado por Beatriz Sarlo solicita al gobierno de Cristina Fernández tener en consideración la opinión de los isleños a la hora de reclamar soberanía sobre las Malvinas (3). 2012 (2 marzo). Buenos Aires anuncia su intención de reemplazar el vuelo semanal de LAN Chile por tres, desde Buenos Aires y operados por Aerolíneas Argentinas. La materialización ha sido postergada sin explicaciones oficiales. 2012 (14 marzo). Canciller Timmerman anuncia acciones legales contra empresas que participen la búsqueda y explotación de napas petrolíferas en el Atlántico sur "por estar contraviniendo la Resolución 625 de la ONU". De forma críptica advierte que "es significativo también el rol que desempeñan las consultoras y analistas de riesgo, por ser las mismas que censuran a Argentina por el manejo de su economía y ocultan información. En sus informes, ellas omiten las resoluciones de referentes a las Malvinas e inducen a los accionistas a cometer un delito" (4). 2012 (19 marzo). Se inicia la explotación de una las plataformas petroleras instaladas en la zona norte de las islas. 2012 (30 marzo). Canciller uruguayo Luis Almagro reitera apoyo a reclamo argentino, pero alerta sobre la eventualidad de que la acción termine en un bloqueo similar al que está sometido Cuba. 2012 (2 abril). Acto oficial en conmemoración del desembarco argentino en las islas en Usuahia. 2012 (8 abril). Argentina, con apoyo de países ALBA, solicita incluir tema Malvinas en Declaración Final de la VI Cumbre Hemisférica de las Américas en Cartagena de Indias, Colombia. Tres días más tarde cancillería colombiana en su calidad de anfitriona anuncia que tema de Malvinas será tema de los debate, pero no se incluirá en Declaración Final por falta de unanimidad entre los participantes.Referencias de Anexo: (1) Los datos de las dos últimas notas al pie provienen de THEURER, Marcus y MOSES, Carl "Der Krieg, das Öl und die Insel" (La guerra, el petróleo y las islas), Frankfurter Allgemeine Zeitung, s.p. (2) Desire alquiló de forma compartida con Falkland Oil and Gas los servicios del Ocean Guardian, una plataforma petrolera con el pabellón de las islas Marshall, que llegó a Malvinas tras tres meses de viaje. Tras prestar servicios a Desire, ésta se desplazó al sur de las islas, área licitada a Falkland Oil and Gas. (3) ROMERO, Luis Alberto "¿Son realmente nuestras las Malvinas?", s.p. Agrega: "no habrá solución argentina a la cuestión de Malvinas hasta que sus habitantes quieran ser argentinos e ingresen voluntariamente como ciudadanos a su nuevo Estado. Es imposible no tenerlos en cuenta, como lo hace el gobierno argentino". (4) WURFGAFT, Romy "Argentina amenaza a las empresas que buscan petróleo en las Malvinas". El Mundo, s.p. Información adicional sobre este punto en MOSES, Carl y THEURER, Marcus "Erdöl auf die alten Wunden" (Petróleo sobre viejas heridas), Frankfurter Allgemeine Zeitung, s.p. FUENTE: BASADA EN PRENSA ARGENTINA, ESPAÑOLA, ALEMANA, URUGUAYA, BRITÁNICA Y ESTADOUNIDENSE. BibliografíaAguiar, Felix R. (editor) Operaciones terrestres en las islas Malvinas Biblioteca del Oficial, Bs.As., 1983.ARGENTINA amenaza a las empresas que buscan petr�leo en las Malvinas, El Mundo, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.elmundo.es ARGENTINA no es amenaza militar, DEF [En l�nea] [consulta: 23.4.2012]. Disponible en: http://www.defonline.com.arARGOS warned by Argentina to abstain from drilling in the Falklands or. Mercopress, [En l�nea], [consulta: 3.4.2012]. Disponible en http://www.en.mercopress.comAuel, Heriberto Justo "La situaci�n estrat�gica del Atl�ntico sur en el a�o 2012", Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arBalza, Martin Malvinas, la gesta incompleta, Atl�ntida, Bs.As., 2003. Barre, Le�n "Zoolog�as cristinistas", El Mostrador, [En l�nea], [consulta 3.4.2012]. Disponible en http://www.elmostrador.cl .Bilbao Richter, Jos� "En b�squeda de principios estrat�gicos coherentes" Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arBriley, Harold "Yes, they have not bananas (in Falkland and in Buenos Aires)", Mercopress, [consulta: 3.4.2012]. Disponible en http://www.en.mercopress.comCa�as Montalva, Ram�n Geopol�tica oce�nica y austral, Academia de Guerra del Ej�rcito de Chile, Santiago de Chile, 2008.Castro Jorge "Malvinas: ¿Regionalizaci�n del conflicto?" (entrevista) Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arCoconi, Luciana "¿Islas Malvinas o Falkland Islands?. La cuesti�n de la soberan�a sobre las islas del Atl�ntico sur", Universidad de Barcelona, Barcelona, 2010.Cox, Robert "Put the Islanders first: key to the Malvinas/Falkland dispute", Mercopress , [En l�nea] [consulta: 3.4.2012]. Disponible en http://www.en.mercopress.comDe los Reyes, Marcelo Javier "Las islas Malvinas y el Atl�ntico sur", Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.ar_____________ "Las islas Malvinas y el Atl�ntico sur: configuraciones estrat�gicas y econ�micas" de Marcelo Javier de los Reyes, Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arDozer, Rudolf, "The territorial status of the Falkland (Malvinas): past and present", Oceana Publications Inc, N.Y., 2000.Escud�, Carlos "Un experimento pacifista: las pol�ticas exteriores y de seguridad de Argentina en el siglo XXI", Documentos de Trabajos N° 426, Universidad del CEMA, Bs.As., 2010.Espinosa Moraga, Oscar La cuesti�n de las islas Malvinas, 1492-1982, Biblioteca del Oficial, Santiago de Chile, 1983.ESTADOS UNIDOS. Oficina de Asuntos P�blicos de la Secretar�a de Estado La Crisis del Atl�ntico sur, antecedentes, consecuencias y documentaci�n, Washington DC, 1982.Fleischmann, Luis "The Falkland/Malvinas Islands: another case of regional Chauvinism", Organizaci�n Latinoamericana para la Defensa de la Democracia, OLADD. [En l�nea], [consulta: 3.4.2012]. Disponible en http://www.ciempre.comFraga, Rosendo "La globalizaci�n de la estrategia argentina por Malvinas", [En l�nea], [consulta: ]. Disponible en: __________ "Malvinas: Pasado y futuro", Nueva Mayor�a [En l�nea], [consulta: 2.4.2012]. Disponible en: http://www.nuevamayoria.com__________ "¿Hay un rearme argentino?", Nueva Mayor�a [En l�nea]. [ consulta: 30.3.2012]. Disponible en:Freedmann, Lawrence y Gamba-Stonehouse, Victoria Se�ales de guerra, Vergara Editores, Bs.As., 1992.Jastreblansky, Maia "La propuesta secreta de los ingleses a Per�n por las Malvinas", La Naci�n [En l�nea] [consulta: 30.3.2012]. Disponible en http://www.lanacion.com.arKlare, Michael, "Resource wars. The new global landscape of global conflict", Owl Books, NY., 2012.Kon, Daniel Los Chicos de la guerra Galerna, Bs.As., 1982. MALVINAS es una causa sudamericana, DEF [En l�nea], [consulta: 5.4.2012]. Disponible en: http://www.defonline.com.arMoses, Carl y Marcus Theurer "Erd�l auf die alten Wunden" (Petr�leo sobre viejas heridas), Frankfurter Allgemeine Zeitung, [En l�nea], [consulta: 5.4.2012]. Disponible en: http://www.faz.de______ "Der Krieg, das �l und die Insel" (La guerra, el petr�leo y las islas), Frankfurter Allgemeine Zeitung, [En l�nea], [consulta: 5.4.2012]. Disponible en: http://www.faz.de Mu�oz Azpiri, Jos� Luis "La herida abierta: nuestras Malvinas" Revista Digital N° 791, [En l�nea], [consulta: 3.5.2012]. Disponible en: http://www.1884editorial.com.arPalermo, Vicente, "Sal en las heridas. Las Malvinas en la cultura argentina y contempor�nea", Sudamericana, Bs.As., 2007.PETROLERA brit�nica vende licencia para buscar petr�leo en las Malvinas, La Naci�n, [En l�nea], [consulta: 15.3.2012]. Disponible en: http://www.lanacion.com.arRECLAMO brit�nico, DEF [En l�nea], [consulta: 23.4.2012]. Disponible en http://www.defonline.com.arRomero, Luis Alberto "Las Malvinas no visi�n alternativa" La Naci�n, [En l�nea], [consulta: 15.3.2012]. Disponible en: http://www.lanacion.com.arWest, Nigel "La guerra secreta por las Malvinas", Sudamericana, Bs.As, 1997.Wurgaft, Romy "Argentina amenaza a las empresas que buscan petr�leo en las Malvinas", El Mundo, [En l�nea] [consulta: 15.3.2012]. Disponible en: http://www.elmundo.es________"La pesca, clave en el alto PIB per capita de los habitantes de las Malvinas", El Mundo, [En l�nea] [consulta: 15.3.2012]. Disponible en http://www.elmundo.es Sobre el autorProfesor de Universidad Alberto Hurtado (Chile) Ph.D. en Comunicación (Universidad Carlos IV, República Checa)
Después del tratado de Maastritch de 1992 los residentes del territorio francés originarios de la Unión Europea pueden votar aunque no pueden ser electos, tanto en las elecciones municipales como en las europeas. La medida se hizo efectiva en 1994 para las elecciones europeas y en 2001 para las municipales. Los extranjeros en Francia, originarios de otros continentes o de países europeos no-miembros de la Unión, hasta ahora no tienen voto salvo en las elecciones profesionales como las que refieren a la representación sindical o las escolares como representantes del grupo de padres de los escolares. Las elecciones en Francia se dan cada cinco años en dos instancias de votación distintas. A finales de febrero se hizo la convocatoria a los candidatos y a mediados de marzo se dio a conocer la lista oficial de los mismos. El anuncio se dio el mismo día que el tiroteo en la escuela de Toulouse, lo que resultó en que pasara casi desapercibido a nivel de prensa. Oficialmente, la campaña comenzó el 9 de abril, aunque algunos, como Le Pen, llevan meses anunciando y preparando su candidatura. El último en postularse fue el actual mandatario. Candidatos y partidos Sarkozy Nicolás Sarkozy se postuló nuevamente como candidato por el Movimiento Popular. Sus propuestas se basaron en una nueva política industrial, la independencia energética respecto a la energía nuclear y reforzar las políticas contra la inmigración ilegal, entre otros. Según el diario El Paía, Sarkozy ha sido uno de los presidentes más impopulares. Un 60% de la población ya no confía en él y recibió tan sólo un 27,18% de los votos en la primera vuelta electoral. Hollande François Hollande era candidato a la presidencia francesa por parte del Partido Socialista (PS), en el cual fue primer secretario. Su postulación como candidato del PS se dio a conocer en octubre del pasado año. Su plan de gobierno plantea nuevos modelos de desarrollo entre los cuales se acentúa el empleo para los jóvenes, la investigación, la evolución ecológica, una mejora en el reparto de la riqueza, la creación de puestos de trabajo y el aumento de los beneficios otorgados por el Estado principalmente en lo que refiere a salud y educación, entre otros. Cuando Hollande anunció su candidatura el pasado año, lo hizo a la sombra de Dominique Strauss-Kahn, aún director del Fondo Monetario Internacional y favorito para suceder a Sarkozy en las elecciones de este año. El escándalo protagonizado por Strauss-Kahn le dio a Hollande el empuje necesario para posicionarse como el gran opositor de izquierda. El candidato socialista fue el primero en lograr una victoria en las elecciones primarias sobre el presidente en ejercicio y ya entonces se predecía que, de no haber ningún inconveniente o gran error, sería el cómodo vencedor de la segunda vuelta. Le Pen Marion Anne (Marine) Le Pen es la actual presidenta del Frente Nacioal, diputada europea, consejera municipal de Hénin-Beaumont y consejera regional de la región Norte Pas-de-Calais. Se ha posicionado como la sucesora de los ideales de su padre, Jean Marie Le Pen, fundador del partido de extrema derecha.Anunció su candidatura en mayo de 2011. Sus propuestas eran, entre otras, la reconstrucción de un Estado fuerte, la reducción de un 95% de la inmigración en un período de 5 años, el restablecimiento de la laicidad y el principio de la igualdad, la reafirmación de la democracia popular en contraposición a la construcción europea, entre otras. Si bien Le Pen no llegó a disputar la segunda vuelta electoral, aún no es el fin del conservadurismo que propone. Restan aún las elecciones legislativas, donde entrar con fuerza al parlamento podría condicionar la política francesa hacia una orientación más conservadora. Por un lado, ella ha sabido aprovechar el legado de su padre, pero por otro lado Sakozy ha allanado el camino al tomar ideas tales como la inmigración y la seguridad como propias. Bayrou François Bayrou es el candidato por el Movimiento demócrata que anunció su candidatura en diciembre del pasado año. Su primera candidatura fue en 2002 donde obtuvo un 6,84% de los votos. En 2007 también se presentó, y obtuvo un 18,57% de los votos. Los grandes ejes de su campaña se basaron en la reforma fiscal y el objetivo de poner un fin al déficit, la promoción del desarrollo industrial francés y el reconocimiento de la educación francesa a nivel internacional, entre otros. Joly Eva Joly es candidata por el partido ecológico europeo al cual se unió en 2008. Durante su campaña planteó reformas económicas fuertes como beneficios fiscales y disminución de los residuos, reforma del sistema de gobierno europeo en pos de una "Europa de las regiones", la anulación de la deuda para los países pobres y el reforzamiento del poder de Naciones Unidas. Mélenchon Antiguo miembro del Partido Socialista, Jean-Luc Mélenchon fundó el Partido Gauche (Partido de Izquierda en su traducción literal) en 2009, hoy en día codirige el partido con Martine Billard, es diputado europeo y anunció su postulación para presidente en enero de 2011. Algunas de sus propuestas electorales fueron la salida del tratado de Lisboa, la salida del FMI y la OMC, el reconocimiento de un Estado Palestino y la cancelación de la deuda en los países en desarrollo. Intención de voto. Según una encuesta de OpinionWay por Lepetitjournal.com & TV5MONDE realizada por internet entre el 12 y el 23 de marzo a una muestra de 2031 personas, la intención de voto para la primer vuelta había sido: un 37% correspondiente a Sarkozy, un 27% a Hollande, 13% Bayrou, 8% Mélenchon, 7% Le Pen y 4% Joly. En la misma encuesta se preguntaba acerca de las intenciones de voto para la segunda vuelta electoral. Ante lo cual los resultados proyectaron un 51% de preferencia de Sarkozy ante Hollande. Primera vuelta La primera vuelta de las elecciones se celebró el 22 de abril con una victoria del candidato del Partido Socialista François Hollande con un 28,63% de los votos, seguido por Sarkozy con un 27,18% de los votos, en tercer lugar Le Pen con un asombroso 17,90%, y luego Mélenchon y Bayrou con 11,11% y 9,13% respectivamente. El último debate Los dos candidatos a la segunda vuelta electoral realizaron un debate televisivo el pasado 2 de mayo. El mismo se extendió durante casi tres horas y representó una oportunidad para demostrar los distintos puntos de vista sobre la actual situación económica, social e institucional francesas. Fue un debate muy rico en contenido y que dejó ver claramente los distintos estilos y propuestas de ambos candidatos. El País afirmó incluso que: "…. La sensación fue que Sarkozy entró pensando que perderá el domingo y salió convencido de ello. Hollande, muy sólido, avanzó un paso más hacia el Elíseo, prometió que el 7 de mayo presentará su plan para aprobar un pacto de crecimiento en Europa, y afirmó: "No podemos imponer la austeridad generalizada"". Hollande demostró gran solidez en su discurso, claridad en sus ideas, y confianza en las próximas elecciones. Su crítica hacia el actual presidente se apoyó fundamentalmente en su mayor debilidad, es decir su gestión de gobierno y particularmente las desigualdades que ha generado en el plano de distribución de la riqueza. Hubo grandes temas presentes en el debate, uno de ellos ciertamente fue Europa. Al respecto se trató el tema de España, fuertemente responsabilizada y criticada por Sarkozy en cuanto a su situación actual relacionada al gobierno socialista de Zapatero. También hubo un gran desacuerdo sobre los eurobonos, Hollande se mostró a favor de los mismos mientras Sarkozy afirmó que sería una manera que Francia y Alemania pagaran las deudas de los demás países, algo sobre lo cual ciertamente no estaría de acuerdo. Otro gran tema fue la inmigración, donde Hollande quizás tuvo su postura más fuerte, postulando la relevancia de otorgar a los inmigrantes el derecho a voto a nivel municipal como se da en otros países europeos y al acusar al entonces mandatario de promover políticas islamófobas en un país con una población de 4 millones de musulmanes, muchos de ellos franceses. Hollande dejó en claro que no plantea cambiar la condición de laicidad del Estado francés y que medidas como la prohibición del uso de la burka en espacios públicos se mantendría de ser electo presidente. Se planteó también el tema de la energía nuclear, donde el candidato de izquierda planteó mantener la energía nuclear como fuente primaria de abastecimiento pero con una reducción paulatina a medida que aumenten las energías renovables. En principio, en los próximos 5 años se cerraría únicamente una central nuclear, la más antigua de Francia. En el plano más internacional si se quiere, se planteó la retirada de las tropas francesas de Afganistán. Las posturas de ambos divergieron fuertemente. Mientras Hollande propone la retirada a concluirse en este año, Sarkozy plantea que Francia se retirará de Afganistán cuando la misión haya culminado. El planteo final por parte de los candidatos fue por parte del opositor un llamado a una Francia sin miedo y con esperanza, mientras que del lado de Sarkozy pasó por un llamado casi desesperado a captar los votos de extrema derecha: "Me dirijo a los que han votado por Marine Le Pen. No les doy lecciones de moral. He entendido su petición de nación, de fronteras, autoridad, firmeza. A los del centrista François Bayrou, que reclaman la reducción del déficit. Un país que no paga sus deudas no es un país libre. A los que se han abstenido, no dejen que otros voten por ustedes"" . Luego del debate, se habló de una ventaja de 8 puntos de Hollande sobre Sarkozy (54% a 46% respectivamente) que dejó a Hollande con grandes posibilidades de llegar al Eliseo. Traspaso de votos IFOP interpretó, al primero de mayo que en la segunda vuelta ganaría Hollande con un 53,5% frente a un 46,5% de Sarkozy. Estos porcentajes estarían conformados por quienes votaron por estos candidatos en la primera vuelta, pero también por quienes votaron por los restantes candidatos. Así, se estima que un 46% de los votos de la extrema derecha partidaria a Le Pen irían dirigidos a Sarkozy, un 39% se abstendría y un 15% elegiría a Hollande. Quienes votaron por el centrista François Bayrou se abstendrían en un 40%, un 32% votaría por Sarkozy y un 28% a Holande. Los partidarios de Mélenchon sin embargo apoyarían en una amplia mayoría de 85% apoyaría a Hollande, mientras que un 9% se abstendría y un 6% votaría a Sarkozy. Segunda vuelta El pasado domingo 6 de mayo tuvo lugar la segunda vuelta de las elecciones francesas. El candidato del Partido Socialista se impuso ante un Sarkozy que apuntaba a la reelección. Los primeros números reflejaban una victoria de entre un 51,9% y un 53,3%. Con el 99% de los votos ya escrutados, elresultado es de un 51,7% para Hollande y un 48,3% para Sarkozy. Es la segunda victoria de un candidato del Partido Socialista en Francia, la primera fue de Mitterand en 1981 y reelecto en 1988. Desde temprano en la tarde los simpatizantes de la oposición se ubicaron en la tradicional plaza de la Bastilla para celebrar los resultados electorales. Hollande agradeció desde Tulle a quienes depositaron su confianza en él. Por otro lado, Sarkozy asumió su derrota y felicitó al nuevo Presidente. ""Francia tiene un nuevo presidente de la República, el pueblo francés ha elegido, es una elección democrática, republicana. François Hollande es el nuevo presidente de Francia y debe ser respetado", declaró ante sus simpatizantes en una sala en París". Hollande ha puesto especial énfasis en convocar a los electores a lograr una mayoría parlamentaria en las próximas elecciones de junio. Se ha hecho hincapié también en que la austeridad no puede presentarse como una condena hacia Francia, y muchos afirman que podría ser él quien finalmente diga No a Merkel. Conclusiones Es verdad que Sarkozy perdió gran parte de su popularidad, gracias a su vulgaridad, exposición y la crisis económica que atraviesa toda Europa, entre otros elementos, fueron sus generadores. Pero Hollande también avanzó por mérito propio, lo hizo lenta y tranquilamente, con un mensaje claro de unidad. No fue tanto así como un "favorito por accidente" como muchos han dicho, no fue un Rajoy esperando la caída de un antecesor impopular. No se puede negar su constancia, su capacidad de adaptarse al medio, y su visión de largo plazo, afirma Miguel Mora en El País. El porcentaje que otorgó la victoria al candidato socialista representó un margen muy magro. Esto tendrá gran peso al momento de las elecciones legislativas a celebrarse el próximo junio en dos instancias, el 10 y el 17. El gobierno de Hollande podría verse condicionado por los resultados de dicha instancia. Será una instancia en la cual prestar especial atención a los votos que podrá captar Le Pen y el área más radical de derecha que parece estar resurgiendo en una coyuntura europea muy particular. *Estudiante de la Licenciatura en Estudios Internacionales. FACS - Universidad ORT Uruguay Bibliografía: ALTARES, Guillermo. Hollande abre una nueva era política. [online] [citado 1º mayo 2012] Disponible en Internet: BASSETS, Lluís. Derecha extrema. [online] [citado 1º mayo 2012] Disponible en Internet: DE RITUERTO, Ricardo. "Sarkozy ganará por los pelos". [online] [citado 1º mayo 2012] Disponible en Internet: EL PAÍS. El ultraderechista francés Le Pen no será otra vez candidato presidencial. [online] [citado 1º mayo 2012] Disponible en Internet: EL PAÍS. Hollande: "La austeridad no puede ser una condena". [online] [citado 6 mayo 2012] Disponible en Internet: EL PAÍS. La carrera hacia El Elíseo. [online] [citado 1º mayo de 2012] Disponible en Internet: EL PAÍS. La noche electoral francesa. [online] [citado 7 mayo 2012] Disponible en Internet: EL PAÍS. Sarkozy y Hollande protagonizan un debate largo y vibrante. [online] [citado 1º mayo de 2012] Disponible en Internet: EL PAÍS. Segunda vuelta en las elecciones presidenciales francesas. [online] [citado 7 mayo 2012] Disponible en Internet: MARTÍNEZ DE RITUERTO, Ricardo. EL PAÍS. 3 de mayo de 2012. Un cara a cara vibrante y lleno de tensión. [online] [citado 1º mayo de 2012] Disponible en Internet: MORA, Miguel. El País. El antihéroe Hollande se acerca al final feliz. [online] [citado 1º mayo de 2012] Disponible en Internet: MORA, Miguel. El País. Hollande se crece ante Sarkozy durante un debate largo y agrio. [online] [citado 1º mayo 2012] Disponible en Internet: MORA, Miguel. La última batalla del hiperpresidente. [online] [citado 1º mayo 2012] Disponible en Internet: MORA, Miguel. Marine Le Pen anuncia que votará en blanco en la segunda vuelta. [online] [citado 1º mayo 2012] Disponible en Internet: RAMONEDA, Joseph. Nubarrones sobre la primavera francesa. [online] [citado 1º mayo 2012] Disponible en Internet: RFI. François Hollande, nuevo presidente de Francia. [online] [citado 6 mayo 2012] Disponible en Internet:RFI. François Hollande, nuevo Presidente de Francia. [online] [citado 6 mayo 2012] Disponible en Internet: TV5MONDE. Droit de vote des citoyens non français. [online] [citado 1º mayo 2012] Disponible en Internet: TV5MONDE. Election présidentielle – France 2012. . [online] [citado 1º mayo 2012] Disponible en Internet: TV5MONDE. Présidentielle 2012 – Eva Joly. [online] [citado 1º mayo 2012] Disponible en Internet: TV5MONDE. Présidentielle 2012 – François Bayrou. [online] [citado 1º mayo 2012] Disponible en Internet: TV5MONDE. Présidentielle 2012 – François Hollande. [online] [citado 1º mayo 2012] Disponible en Internet: TV5MONDE. Présidentielle 2012 – Jean-Luc Mélenchon. [online] [citado 1º mayo 2012] Disponible en Internet: TV5MONDE. Présidentielle 2012 – Les autres mais malheureux candidats.[online] [citado 1º mayo 2012] Disponible en Internet: TV5MONDE. Présidentielle 2012 – Marine Le Pen. [online] [citado 1º mayo 2012] Disponible en Internet: EL PAÍS. La carrera hacia El Elíseo. [online] [citado 1º mayo de 2012] Disponible en Internet: MORA, Miguel. El País. Hollande se crece ante Sarkozy durante un debate largo y agrio. [online] [citado 1º mayo 2012] Disponible en Internet: )MARTÍNEZ DE RITUERTO, Ricardo. EL PAÍS. Un cara a cara vibrante y lleno de tensión. [online] [citado 1º mayo de 2012] Disponible en Internet: RFI. François Hollande, nuevo presidente de Francia. [online] [citado 6 mayo 2012] Disponible en Internet: http://www.espanol.rfi.fr/francia/20120506-francois-hollande-nuevo-presidente-de-francia>EL PAÍS. Segunda vuelta en las elecciones presidenciales francesas. [online] [citado 7 mayo 2012] Disponible en Internet: MORA, Miguel. El País. El antihéroe Hollande se acerca al final feliz. [online] [citado 1º mayo de 2012] Disponible en Internet:
Throughout the past two decades there has been a resurgence of the concern with the rise of new great powers and its thematic cousin, American hegemony's challenges and challengers (a resurgence that must be seen, of course, as relative to the static preoccupations of Cold War/bipolar International Relations theory). However, scholarly production has not been particularly enlightening. Not because the subject there considered is unimportant. On the contrary, rises and declines –be it of states, empires, civilizations, inter alia- and the potential to restructure world politics inherent to preeminent or hegemonic political units are powerful engines in international relations. This is why a critique of the epistemological, methodological and empirical aspects of this literature and a quest for more productive avenues of research is necessary.Neither a comprehensive critique of the literature nor a complete proposal for an alternative research project can be the goal of the present short essay. For the time being it will suffice to open some paths of discussion by way of putting forward certain challenges to this literature and sketching some notes (in a not un-Gramscian way) on alternative paths of research.By now the reader might reasonably be wondering what does Gramsci has to do with all this. Gramsci's concept of hegemony, but also his ideas on war of position vs. war of movement and passive revolution could eventually be employed, I will argue, as one of the building-blocks of, as Gramsci would have expressed it himself, a counter-hegemonic narrative on the phenomenon of the rise and fall of great powers and international hegemony. (1) A note on the use of Gramsci: As with most of the work of the Italian Marxist, coming up with a circumscribed definition for these critical concepts and ideas is an arduous, and probably unfruitful exercise. The Prison Notebooks, (2) Gramsci's magnum opus, is in itself just notes; ideas dispersed in short chapters that do not claim to be a coherent project (at least in the way we tend to think the argumentative organization of books). Thus Gramsci's own work allows for a not rigidly structured use of his ideas (e.g. there is no need to follow him all the way down in his unorthodox Marxism). Even more, one of the central points of Gramscian thought centers around the notion of a pragmatic understanding of theory. In other words, the search for a "real theoretical truth" is not nearly as relevant as the search for a "useful truth". With this spirit is that I approach the issues of hegemony and rise and fall with the Prison Notebooks behind the arm.* * * * * * The most diffused argument on the rise and decline of the great powers (3) can be summarized, grosso modo –and avoiding existing differences between schools and theorists- as following: the international system, against what balance of power theorists would argue, tends to have a hegemonic power (Spain in the 16th centuries, Portugal in the 17th century, the Netherlands in the second half of the 18th century, Great Britain in the 19th and beginnings of the 20th century, and, from then on, the United States) that establishes a certain international order. But the system is not immutable, the difference in the rates of growth between states will generate competitors to the hegemon, which, if dissatisfied with the present order, will try to bring it down (4) -even if this entails the use of force (i.e. a hegemonic war, in the words of Raymond Aron). (5) Not surprisingly, and in some ways understandably, the literature has an obsession with transition periods and war. In social scientific terms then, the whole phenomenon of rising and declining ends up as the explanandum to explicate the explanans (i.e. transition and war). By doing this it obscures an array of phenomena that cannot be studied in a dichotomy of hegemon and challenger. Methodological and empirical issues (e.g. How do we measure power? Is economic rise a sufficient cause for a change in the system? How many cases are historically relevant? etc.) are part of the problem (more on these difficulties below). Moreover, this approach seems to be propelled by an anxiety generated by the prospect that there will be no huge transformations in the world. In the words of John Gray: "paranoia is a protest against unimportance." (6) In Gramscian vocabulary: people need to think they are living in changing "epochal" times (especially academics that make a living out of "explaining and predicting" these "epochal changes"). The result has been an anxious expectation for the arrival of a challenger to the hegemon and the plausibility of a hegemonic conflict in the process of transition. First came the USSR from the 1950s to the 1970s. When the Soviets proved to be a pathetic challenger, the time came for Japan, the "rising sun." Japan's challenge was dismissed before the end of the 20th century. However, this was not a cause of distress for students of power transitions, now they had China.As I have showed elsewhere, (7) serious contemplation cannot but conclude that there is little use for the kind of futurology contest that this literature has turned into. Of course, the central question then is: acknowledging that this is a topic that should be seriously studied, how can the discipline go forward?Diversifying the questions we have been asking is one way. For example, the problématique should be not so much what will happen when a state rises, or even which are the states currently rising, but why have so many states failed to rise -a necessary(!) counterpart to understand the deep reasons for "successful" rises. Working on the "rise of the West" in a comparative-civilizational line, Jack Goldstone comments on the tendency to uncritically accept a "winner" bias: "Because all too often, we view world history in terms of 'winners' and 'losers,' elevate to prominence much in the 'winners'' history, and obscure or lose sight of similar items in the history of retrospective 'losers'." (8) Until we have a good grasp of why the great-powers-that-could-have-been -or as I call it elsewhere, "failed rises"- (9) follow different trajectories from those considered "successful" rises (while sharing similar departure points) our understanding of rises, declines and hegemony will stay worryingly incomplete.On the other hand, increasing the complexity in the concept of hegemony (and thus, of power) promises to be a profitable enterprise. And here is where Gramsci enters the scene.The most convincing Gramscian in International Relations theory has defined the Italian's concept of hegemony in the following way:"Antonio Gramsci used the concept of hegemony to express a unity between objective material forces and ethico-political ideas in Marxian terms, a unity of structure and superstructure- in which power based on dominance over production is rationalized through an ideology incorporating compromise or consensus between dominant and subordinate groups…. A hegemonial structure of world order is one in which power takes a primarily consensual form…"(10) One of Gramsci's biggest challenges was how to devise the creation of a new hegemony in Western Europe –that is, an alternative to western capitalism/democracy. The classical methods of frontal and violent attack, essence of the Russian Revolution, or what Gramsci calls "war of movement," were of no use in the West. While it was just a government that the Bolsheviks had to overthrow in order to install a new regime, the proto-Modern Princes (i.e. Communist Parties) in Western Europe would have to confront a much more robust complex represented in the formula "civil society plus state." In this context a "war of position" would be the best option. The core of this notion is that, confronted to such a resilient organization, one must win the battle from within; create a new hegemony before taking power. According to Gramsci: "A social group can and indeed must, already 'lead' before winning governmental power (this indeed is one of the principal conditions for the winning of such power)"(p. 47, Prison Notebooks). A simple power battle -a new October 1917- was not enough. This is why Cox talks about a "consensual form" and the primacy of ideology.Going from mainstream IR "thin" to a "thicker" version of hegemony (using Geertzian concepts in a slightly unorthodox way) would problematize the issue of rises and declines in interesting ways.To begin with, the preeminent place currently occupied in the literature by rates of growth would seem laughable to Gramsci. (11) Both in the analysis/futurology of possible challengers to US hegemony and for the more general dynamics of rises and declines -see especially the libraries of (naïve?) scholarly and journalistic production on the so-called "BRICS". Even if these trajectories of growth could be accurately predicted (a dubious assumption), inferring a new international historic bloc or a new great powers configuration would depend on a leap of faith. Extrapolating Gramsci's historicism, it could be argued that an essentially material account of power might have been plausible during, let's say, Habsburg preeminence in the 16th and part of the 17th centuries. This has not been the case for a long time. Just as Gramsci devised a qualitative change in European politics, in which civil-society/state and ideas/material-forces were inevitably intertwined, there is case to make that the present international order is too complex to be seen just through ratios of economic growth and other material variables. (12) A counter-hegemon would need to do much more than surpass the US materially (however this is defined). But the point is also that the general phenomenon of the rise of great powers is likewise much more complex than devising future scenarios under the bewilderment generated by the BRIC's growth rates. Several paths follow the critique of "thin" hegemony. One is to give a more relevant place to discourse, recognition and legitimacy. Achieving great power status or building a hegemonic order is in many ways a discursive affair. In the 19th century recognition as a great power might have been identified by, inter alia, studying who participated in the diplomatic arena as a legitimate great power –e.g. who was sitting as a peer at the table during the Congress of Vienna. This discursive dynamic is probably more complex nowadays –e.g. who is identified in the cover of the Economist as "rising"- but is still an essential element and it should be studied carefully.(13) In a word, achieving a certain status in world politics is not the automatic effect of material variations but the recognition by an Other(s) that a political unit has become part of a particular club or class because, among other things, such a variation in material capabilities has occurred. This mutual empowerment aspect could also be useful in explaining the aforementioned phenomenon of "failed rises" (the development of this idea, however, must be saved for another occasion).It should be clear that this is also a call to historicize the sources of power. Since, as Gramsci assumed, hegemony –but any order in general- changes its basic attributes and dynamics with time, likewise the variables that explain how agents interact with those structures should also change. Social scientists tend to be weak against the temptation to over-generalize; a Gramscian outlook could work as an antidote to the follies inherent in the excesses committed in the name of social scientific "laws."Another interesting possibility lies in the elucidation of the resilience American hegemony seems to be presenting. Neorealism has been left in an uncomfortable place under the unwillingness of American preeminence to give place to a multipolar or bipolar world (since unipolarity is an anomaly for neorealist theory). A "thick" notion of hegemony would help explain this. Even if material change is continuously going on, "thick" hegemony, as explained before, does not depend exclusively on it. There is an ideological aspect that reinforces path dependence trajectories that might turn hegemony more resilient even when the US might be losing ground in terms of its material preeminence (this could be paired with neoliberalism's focus on institutions as central to an hegemon and its order). Hegemonic path dependence does not mean that we have arrived to the "end of History and the last Hegemony", to paraphrase an excessively well-known title. It is, however, an acknowledgment that change in international politics is a complex and multidimensional phenomenon.* * * * * * It is certainly possible that one day –probably a long time from now- China will replace the US as the most powerful state, eventually –but not necessarily- building a new international order. It is also possible that the "BRICS" (or any other creation from the armies of acronym-chasers) will rise to great power status conforming a multipolar world. The problem is that it is also very possible that 30 years from now no one will remember the "rise of China" or the "rise of the BRICS." These are unknowns we cannot escape. As with "Japan's rise" in the 1980s, the infinite paper, ink, and time wasted could end up in the most embarrassing dustbin in the history of the discipline. This should not be interpreted as a call to stop studying these dynamics, but as an emphatic request to critically think about the best way(s) to do this. Though engaging in futurology is definitely the correct approach if the goal is selling books and being published in well-known journals, I argue that the best way to do this if the purpose is building knowledge is: a) increasing the complexity in the use of variables and concepts such as power, hegemony, rise and decline, etc. b) avoiding a "winner bias" and understanding the cases of "failed rises", c) historicizing structural dynamics and properties and the sources that explain how agents interact with those structures, d) engaging with history in the search for clues on how to think about the present and not in an attempt to come up with historical "laws", e) finally, and probably the most important, accepting the complex nature of profound change in international politics instead of escaping to the triteness of futurology that rather than educating fosters misunderstanding. (1) This is not an unprecedented line of work. There is a substantive body of scholarly work on Gramscian IPE. It must be said, however, that I will not attempt to engage in a rigorous Gramscian analysis of international relations, but just use some of his ideas as building blocks.(2) Gramsci, Antonio, Selections From the Prison Notebooks, International Publishers, New York, 2010.(3) See: Gilpin, Robert, War and Change in World Politics, Cambridge University Press, 1981; Organski, A.F.K. and Jacek Kugler, The War Ledger, Chicago University Press, 1980; and Kennedy, Paul, The Rise and Fall of Great Powers, Vintage, 1989.(4) Though some argue that it is the fear of the hegemon to lose its current position that brings about hegemonic war.(5) Nota bene: Aron worked on the concept of hegemonic war as part of his studies on "total war", and not in the transition framework. This point is pertinent since he should not be included in the group of scholars conforming this literature –being his oeuvre of a sophistication and scope not matched by them.(6) Interview at The Browser, available online: http://thebrowser.com/interviews/john-gray-on-critiques-utopia-and-apocalypse(7) Castro, Guzmán, "Measuring the Future: Rises, Failed Power Transitions and the Problem of Systemic Change," unpublished manuscript, University of Pennsylvania, 2011.(8) Goldstone, Jack, "The Rise of the West – or Not? A Revision to Socio-economic History", Sociological Theory, 18:2, July 2000.(9) Castro, Guzmán, "The (Intellectual) Costs of Hegemony: Hegemonic Bias and the Poverty of the Theories of Systemic Change," unpublished manuscript, University of Pennsylvania, 2012.(10) Robert Cox cited in Keohane, After Hegemony, Princeton University Press, 1984, p. 44.(11) See here to laugh with Gramsci.(12) Gramsci is clear on this: "The analysis of these propositions tends, I think, to reinforce the conception of historic bloc in which precisely material forces are the content and ideologies are the form, though this disctintion between form and content has purely didactic value, since the material forces would be inconceivable historically without form and the ideologies would be individual fancies without the material forces" (p. 377).(13) There is some encouraging new work on the subject. See: Zarakol, Ayse, After Defeat: How the East Learned to Live with the West, Cambridge UP, 2011, and Suzuki Shogo, "Seeking 'Legitimate' Great Power Status in Post-Cold War International Society: China's and Japan's Participation in UNPKO," International Relations, 2008 22: 45.Sobre el autorProfessor, Ph.D. student.Department of Political ScienceUniversity of Pennsylvania.
In der vorliegenden Arbeit wurden Leben und Werk des Bergbauingenieurs, Unternehmers, Mäzens und Mineraliensammlers Dr. Richard Baldauf (1848-1931) untersucht und in einen wissenschaftshistorischen Zusammenhang gebracht. Eine Neubearbeitung der Biografie von Richard Baldauf (1848-1931) förderte interessante Details, besonders in Zusammenhang mit den politischen und wirtschaftlichen Umständen der damaligen Zeit, zutage. Die Bearbeitung von Mineralproben aus seiner Sammlung zeigt die Entwicklungen und Fortschritte im Wissenschaftszweig Mineralogie innerhalb der letzten 100 Jahre auf. Julius Richard Baldauf wurde am 09. März 1848 in Chemnitz geboren. Nach erfolgreichem Abschluss seines Bergbauingenieurstudiums im Jahr 1869 blieb Baldauf weiterhin als bergmännischer Kurspraktikant an der Königlich-Sächsischen Bergakademie Freiberg eingeschrieben, um den Grad eines Markscheiders zu erhalten. Es folgten Anstellungen im damals tiefsten Kohlenschacht Deutschlands "Frisch Glück" in Oelsnitz (1871-1874) und beim Hänichener Steinkohlenbauverein (1874-1876). Die böhmische Braunkohle machte der sächsischen Steinkohle gegen Ende des 19. Jahrhunderts allmählich Konkurrenz. Sie kam bereits im Jahr 1880 auf sechs Eisenbahnlinien und auf der Elbe nach Sachsen. Später breitete sich ihr Einsatz auf das gesamte Deutsche Kaiserreich aus. Diese wirtschaftliche Gunst wurde auch von Richard Baldauf erkannt. Er siedelte mit seiner Ehefrau Rosalie (geb. Rudolph, 1855-1918) und seinen Kindern nach Nordwestböhmen über, um im Braunkohlenbergbau tätig zu werden. Baldauf nahm zunächst Anstellungen als Bergverwalter in Klostergrab (Hrob) und als Bergdirektor in Ladowitz (Ledvice) an, bis es 1891 in Gemeinschaft mit seinem Schwager Hermann Eduard Rudolph (1846- ?) zur Gründung der Baldauf-Rudolphschen Braunkohlenwerke kam, die ihren Hauptsitz in Dux (Duchcov) hatten. Das Baldauf-Rudolphsche Braunkohlenwerk erwarb im Laufe der Jahre mehrere Grubenfelder, u. a. die Grube Hermann in Sobrusan (Zabrušany), Grube Richard in Brüx (Most) und die Grube Marianne in Skyritz (Skyřice). Im Jahr 1913 besaß der Betrieb insgesamt 20 Gruben im nordwestböhmischen Braunkohlenrevier. Richard Baldauf war ein fortschrittlich denkender und technisch interessierter Mensch. So wollte er bereits im Jahr 1883 moderne Abraummaschinen aus England in Böhmen einführen. Sein fortschrittliches Denken führte auch dazu, dass er mit der Grube Richard in Brüx (Most) einen wirtschaftlichen Tagebaubetrieb schuf. Dieser zählte zu den technisch modernsten Anlagen im Revier. Der Mitbegründer des Baldauf-Rudolphschen Braunkohlenwerks war der Architekt Hermann Eduard Rudolph. Er schloss sein Studium an der Kunstakademie Dresden im Jahr 1872 ab, um anschließend als Baumeister und Architekt in Teplitz (Teplice) zu wirken. Dass Hermann sehr erfolgreich war, zeigte er beim Bau der Teplitzer Synagoge, denn hier wurden seine Baupläne umgesetzt. Martin Baldauf, einziger Sohn von Richard und Rosalie Baldauf, sollte auch Bergbau in Freiberg studieren, um später die Geschäfte im väterlichen Braunkohlenwerk fortführen zu können. Er übernahm ab dem Jahr 1908 im Verwaltungsgebäude des Hermannschachts in Dux (Duchcov) die kaufmännischen Arbeiten. Durch die erfolgreiche Unternehmertätigkeit im böhmischen Braunkohlenrevier ist die Familie Baldauf zu Wohlstand gekommen. Mit diesem finanziellen Hintergrund war es Richard Baldauf möglich, ab dem Jahr 1904 eine wertvolle Mineraliensammlung aufzubauen und als Mäzen der Geowissenschaften in Sachsen hervorzutreten. Im Laufe von 25 Jahren hatte er 10 000 Mineralstufen zusammengetragen. Die in vier Teilkollektionen gegliederte Sammlung legte er nach wissenschaftlichen Gesichtspunkten an. In seinem "Öffentlichen Mineralogischen Museum", welches er auf der Geinitzstraße 5 in Dresden im Jahr 1916 eröffnete, präsentierte er unentgeltlich seine eindrucksvollen Mineralstufen. Der erfolgreiche Fortbestand des Braunkohlenunternehmens war nach dem Ersten Weltkrieg nicht mehr möglich, da nach Kriegsende eine politische Neuordnung in Europa entstand. Das führte im Jahr 1920 zwangsläufig zum Verkauf der Baldaufschen Gruben in Böhmen an die Tschechische Handelsgesellschaft. Mit dem Anteil des Erlöses aus dem Braunkohlenwerk wagte Richard Baldaufs Sohn Martin einen Neuanfang als Schokoladenfabrikant in Braunschweig, da Lebens- und Genussmittel nach dem Ersten Weltkrieg dringend benötigt wurden. Aufgrund der hohen Konkurrenz in dieser Branche, der zunehmenden Geldentwertung und eintretenden Weltwirtschaftskrise im Jahr 1929 bekam die Familie Baldauf, wie viele andere Familien auch, finanzielle Probleme. Die Fortführung des neugegründeten Unternehmens war nun nicht mehr möglich. Richard Baldauf wollte seinem Sohn aus der finanziellen Krise heraushelfen. So hegte er den Gedanken, seine wertvolle Sammlung zu verkaufen. Aus diesem Grund sind in den Jahren 1929 und 1930 zahlreiche Verkaufsverhandlungen im In- und Ausland durchgeführt worden, die aber erfolglos blieben. Der Verkauf der geschlossenen Sammlung wurde erst im Jahr 1939 durch Baldaufs Erben möglich. Im Zeitraum 1904 bis 1929 war Richard Baldauf mit dem Aufbau seiner Mineraliensammlung beschäftigt und wurde als Mäzen in Sachsen aktiv. Baldauf war vor allen in Fachkreisen für seine Großzügigkeit und seinen Einsatz als Förderer bekannt. Er ermöglichte dem Museum für Mineralogie und Geologie Dresden, dem Mineralogisch-Geologischen Institut der TH Dresden, der Bergakademie Freiberg und dem dortigen Institut für Geologie und Lagerstättenlehre die Anschaffungen wertvoller Minerale, teilweise ganzer Sammlungen sowie wissenschaftlicher Instrumente. An dieser Stelle ist die Baldauf-Stiftung in Höhe von 1 Million Mark aus dem Jahr 1920 besonders hervorzuheben. Diese Summe stammte aus dem Verkauf des Baldauf-Rudolphschen Braunkohlenwerkes und sollte der TH Dresden zu Unterstützungszwecken dienen. Im Rahmen der Dissertation wurde ein Teil der mineralogischen Sammlung von Richard Baldauf neu bearbeitet und in einen wissenschaftshistorischen Zusammenhang gestellt. Zunächst werden die Methoden zur Mineralidentifizierung in der Ära Baldauf vorgestellt sowie mineralogische Einteilungssysteme, die er für seine Sammelarbeit genutzt hat. Diskutiert wird weiterhin die heutige Systematik und Benennung von Mineralen, womit zu den Revisionsarbeiten übergeleitet wird. Im Rahmen der Dissertation wurden 25 Proben aus der Sammlung Baldauf mittels Röntgendiffraktometrie (XRD), Rasterelektronenmikroskopie (REM) gekoppelt mit einer energiedispersiven Elektronenstrahlmikroanalyse (ESMA oder EDS) und Thermoanalyse (DTA-TG-DTG) einer Revision unterzogen. Minerale, die in Baldaufs Sammelära noch völlig unbekannt waren, Fehlbestimmungen, Gemenge oder Minerale, die zuvor noch keiner Untersuchung unterzogen worden sind, konnten vollständig geklärt werden. Die aktuell ermittelten Untersuchungsergebnisse sind in 17 Fällen eindeutig, sieben Proben konnten nur teilweise geklärt werden. Für eine Mineralprobe konnte gar kein Ergebnis mit den modernen, mineralogischen Untersuchungsverfahren erzielt werden. Die Mineralproben, bei denen eine vollständige Identifizierung nicht möglich war, sollten einer nochmaligen Präparation und Untersuchung unterzogen werden. Die gründliche Aufarbeitung der gesamten Sammlung Baldauf würde mehrere Jahre in Anspruch nehmen. Die Revisionsarbeiten bieten noch sehr viel Potenzial, das von der wissenschaftlichen Gemeinschaft in Zukunft verstärkt in Kooperation genutzt werden sollte. Auch Baldaufs umfangreicher archivalischer Nachlass konnte im Rahmen der Dissertation inhaltlich nicht vollständig bearbeitet werden. Bei einer weiteren Untersuchung würden vermutlich noch mehr interessante Details hervortreten. Da im archivalischen Nachlass nur die Briefe und Rechnungen enthalten sind, die Baldauf selbst empfangen hat, ist davon auszugehen, dass sich noch weitere, von ihm verfasste Schriftstücke, in anderen Institutionen auffinden lassen. So lassen sich beispielsweise über den Verbundkatalog für Nachlässe und Autografen "Kalliope" vier Briefe von Richard Baldauf an den Münchner Mineralogen Paul Heinrich Groth in der Bayerischen Staatsbibliothek München nachweisen. Baldaufs Abschlussarbeit an der Königlich-Sächsischen Bergakademie Freiberg aus dem Jahr 1869 war im Universitätsarchiv Freiberg nicht mehr aufzufinden. Nach dem Zweiten Weltkrieg sind dort zahlreiche Akten vernichtet worden. Wenig überliefert bleiben Details zu Baldaufs Tätigkeiten im sächsischen Steinkohlenrevier (Frisch-Glück-Schacht in Oelsnitz, Hänichener Steinkohlenbauverein). Das liegt vermutlich darin begründet, dass Baldauf nur wenige Jahre dort tätig gewesen ist. Abschließend ist festzustellen, dass die Sammlung Baldauf für die Sammlungsdokumentation, für die mineralogische und wissenschaftshistorische Forschung im angegebenen Zeitraum auch in Zukunft vielfältige Forschungsansätze bietet. ; This work investigated life and work of the mining engineer, entrepreneur, patron and mineral collector Dr. Richard Baldauf (1848-1931) and brought it into a scientifically historical context. A new revision of Richard Baldauf´s biography made appear interesting details, especially concerning the political and economical conditions of his time. The examination of mineral samples of his collection shows how the scientifical branch of mineralogy has developed and improved during the last 100 years. Julius Richard Baldauf was born on 9th March 1848 in Chemnitz. After having finished successfully his studies of mining science in 1869, Baldauf remained enroled at the Mining Academy Freiberg as a mining trainee, in order to achieve the title of a mine surveyor. Afterwards he was employed from 1871 to 1874 at "Frisch Glück" at Oelsnitz, which at that time was the deepest coal mine of Germany, and at "Hänichener Steinkohlenbauverein" (1874-1876). Towards the end of the 19th century the Bohemian brown coal started becoming a rival product for the Saxon hard coal. Already in 1880, it was transported into Saxony via six railway lines and the river Elbe. Later it was used more widely, in the complete German Empire. Among others, Richard Baldauf recognised this economical chance. He moved with his wife Rosalie (née Rudolph, 1855-1918) and their children to the northwest of Bohemia to work in the brown coal mining. In the beginning Baldauf became employed as a mining administrator in Klostergrab (Hrob) and as a mining director in Ladowitz (Ledvice), until he founded with his brother-in-law, Hermann Eduard Rudolph (1846- ?), the so-called "Baldauf-Rudolphsche Braunkohlenwerke", which had its main base in Dux (Duchcov). The "Baldauf-Rudolphsches Braunkohlenwerk" bought, as the years went by, some mining fields, among them the mine Hermann at Sobrusan (Zabrusany), mine Richard at Brüx (Most) and the mine Marianne at Skyritz (Skyrice). In 1913 the company possessed all in all 20 mines in the brown coal region in the northwest of Bohemia. Richard Baldauf was a man who was interested in progress and technology. No later than in 1883 he wanted to introduce modern machines from England into Bohemia. These machines were designed to remove the mining waste. His modern manner of thinking lead also to his creating the mine Richard at Brüx (Most) as an economically-working mining factory. It was counted among the region´s most modern constructions. Co-founder of the "Baldauf-Rudolphsches Braunkohlenwerk" was the architect Hermann Eduard Rudolph. He had finished his studies at the Kunstakademie Dresden in 1872, afterwards he became constructor and architect in Teplitz (Teplice). His construction plans were made reality in the building of the Teplitz synagogue. That demonstrates impressively how successful Hermann was. Martin Baldauf, only son of Richard and Rosalie Baldauf, was encouraged to study mining at Freiberg, too, in order to succeed his father later as administrator of their coal-mining company. From 1908 on he did the economical work at the administrational building of the Hermann-shaft at Dux (Duchcov). Being successful entrepreneurs in the Bohemian brown coal mining region meant for the Baldauf family living in prosperity. This financial background helped Richard Baldauf to establish, from 1904 on, a valuable collection of minerals and to made himself known as patron of the geological sciences of Saxony. In 25 years he had collected 10 000 mineral specimens. He established his collection according to scientific aspects. It was divided into four sections. In his Public Mineralogical Museum, which he in 1916 opened in Dresden, at Geinitzstraße 5, he presented his impressive mineral specimens without demanding an entrance free. After the First World War, his brown coal mining company could no longer exist successfully, for after the war Europe was politically divided and organised differently. Therefore, the Baldauf mines in Bohemia had to be sold to the Czech Trade Company in 1920. After having been given his share of the proceeds of the brown coal mining company, Richard Baldauf´s son Martin endeavoured a new start as a chocolate entrepreneur at Braunschweig, for after the First World War food and drink were needed urgently, no matter if for every day or semi-luxury. But there was high competition in this field, money was losing its valour increasingly and in 1929 the worldwide economic crisis began. That is why the Baldauf family, like many others, started having financial problems. Now it was not possible to go on with the newly-found enterprise. Richard Baldauf wanted to help his son to emerge of the financial crisis. Therefore, he was thinking of selling his valuable collection. That is why in 1929 and 1930 many sale negotiations took place, all without success. Only in 1939 the heirs of the Baldauf family were able to sell the complete collection. Between 1904 and 1929, Richard Baldauf was establishing his mineral collection and became active in Saxony as a patron. Particularly among specialists and scientists of his field, he was famous for his generosity and his commitment as a patron. He made it possible for the Museum for Mineralogy and Geology Dresden, the Institute for Mineralogy and Geology of the TH Dresden, the Mining Academy Freiberg and its Institute for Geology and Economic Geology to acquire valourable minerals, even as whole collections, and scientific instruments. Furthermore, he sponsored the work of scientific and other assistants. In that context the Baldauf foundation has to be emphasized in particular. It was founded in 1920 with a sum of 1 million Deutschmarks. This money had been earned with the sale of the "Baldauf-Rudolphsches Braunkohlenwerk" and was designed to support the TH Dresden. In this doctoral thesis a part of Richard Baldauf´s mineralogical collection was revised and put into a scientifically historical context. First, the methods for mineral identification in the Baldauf era and mineralogical classification systems that he used for his collection work were presented. Furthermore, the systematization and nomination of minerals that are applied today are discussed. That leads to the revision work. In the doctoral thesis 25 samples from the Baldauf collection were revised, applying X-ray diffraction (XRD), scanning electron microscope (SEM), combined with an energy-dispersive microanalytical spectrometer (EDS) and thermal analysis, including a combination of differential thermal analysis (DTA), thermal gravimetric analysis (TG) and derivative thermogravimetry (DTG). So entire research could be made about minerals that in Baldauf´s times still were totally unknown and minerals that had been classified wrongly or not at all. 17 of the research results made here are definitive, seven samples could only partly be clarified. No result at all could be made for one sample, using the modern, mineralogical examination methods. Those mineral samples for which a complete examination was not possible should be prepared and examined again. To revise the whole Baldauf collection thoroughly would take some years. There is still much potential in the revision work. In the future, that should be used cooperatively even more than today by the scientific community. Baldauf´s wide archival holdings, too, could not be seen through completely in this doctoral thesis as far as its content is concerned. In a second examination probably more interesting details would come to light. Since the archival holdings only contain the letters and receipts that Baldauf himself received, it seems probable that in other institutions further papers can be found the author of which he is. Using the corporal catalogue for heritages and autographers, "Kalliope", four letters can be proven, written by Richard Baldauf to the mineralogist Paul Heinrich Groth, of Munich, of the Bavarian State Library, Munich. Baldauf´s final thesis with the Mining Academy Freiberg, from 1869, was intraceable and could not be found anymore at the University Archive at Freiberg. After the Second World War numerous files have been destroyed there. Few information could be found to details about Baldauf´s work in the Saxon hard coal region (the shaft Frisch-Glück-Schacht in Oelsnitz, the Hänichener Steinkohlenbauverein). The reason might be that Baldauf worked there for only some years. In the end it must be emphasized that it becomes evident that, in the future, too, the Baldauf collection offers numerous research opportunities: for the collection documentation and for the mineralogical and scientifically historical investigation for the said time.
The international business environment is still changing dramatically and, although international growth may introduce added complexity it may be unavoidable for small and medium-sized enterprises (SMEs) mainly due to the increasing globalization of markets (Levitt 1983) and industries (Yip 2003). In the face of rapid globalization, SMEs are a vital part of the economic systems of both emerging and developed countries. As Veloso (1991) points out, this type of companies may be an important organ for increasing the level of competitiveness of emerging markets. Some studies, for example, Yasuf (2001), go to the extent of suggesting that growth and employment in developing countries depend on the fate of SMEs. The incentive and the legal structures within which firms must operate have been drastically altered. SMEs are no longer protected from foreign competition and local buyers and suppliers are becoming more sophisticated. To compete effectively, SMEs must adapt and reshape themselves to facilitate adjustments and enhance learning for their growth and economic development. This article provides a typology to explain the degree of internationalization of SMEs. At one extreme is tangible internationalization, which is short-term and depends on macro and microeconomics factors exogenous to firms; at the other is a combination of tangible and intangible internationalization, which implies a strong commitment by firms to become competitive at international levels.I argue that different forces have forced the internationalization not only of firms, but also of markets, so that SMEs can become global without a physical presence in foreign markets. Furthermore, it may be necessary for these companies to become global if they are to remain competitive in their local markets. As a result of this paradigm shift, internationalization is based not only on geographical aspects, which are closely related to firm internationalization, but also on intangible considerations, which are closely related to market internationalization.Tangible internationalization is a restricted approach defined as a physical presence in a foreign market; it consists mainly of foreign sales, foreign direct investment (FDI), physical presence in foreign markets, and foreign suppliers. It fluctuates with exchange rates, costs of inputs, and other resource endowments that are tied to a particular geographic location. On the other hand, intangible internationalization implies a change in the comprehensive approach to the way firms should reconfigure, develop and secure resources. Intangible internationalization requires facilitating learning at all levels of a firm to increase the stock of knowledge, and, therefore, to improve flexibility on the production side and increase the likelihood of developing new resources and processes, thus enhancing the firm's critical invisible assets (Itami and Roehl 1987). An SME should aim for both in order to take advantage of a physical presence in foreign markets and provide constant incentives to facilitate learning and new organizational capabilities and processes. Tangible internationalization is a short-term expansion in foreign markets because it takes advantage of temporary macro- and microeconomics conditions; it does not require changes at the firm level. On the other hand, a combination of intangible and tangible internationalization has a higher probability to be sustainable in the long term and mostly depends on the firm's actions to meet international standards.This article emphasizes 5 crucial aspects of that managers need to be aware of: I. A matter of having an strategic plan II. An internal perspective of the firm III.The need of expanding the knowledge bases of SMEs IV.How to access and secure resources: networks V.The entrepreneurial aspectsI. A Matter of Having an Strategic PlanWhile firms have an important degree of freedom to make their own decisions, the effect of the environment cannot be discounted. This matter becomes critically important in the context of emerging economies because firms are not only facing changes in the structure of the industry in which they operate, but also in the surrounding and institutional environments. To be aware of the different courses of action available, decision makers must understand all the pro-market reforms, not just those that most affect their own industry. According to Weick (1995), the strategic decisions that managers make depend on their cognitive structures and how they make sense of the environment. Managers need to understand any intended change in a way that makes sense or fits an interpretative schema or system of meaning (Bartunek 1984). Andrews (1980) compares the role of the owner-manager to an architect who is in charge of doing the synthesis. Senior managers have the role of analyzing, interpreting, and making sense of clues so as to formulate and implement strategies. Senior managers should act as catalysts to understand and create new interpretative frameworks that provide purpose and direction to the members of the organization (Westley 1990).Laying a Formal Foundation: Making the Implicit Explicit The fact that SMEs have inadequate organizational structures and managerial expertise is a real problem in a changing environment. SMEs do not have the same level of support to increase their competitiveness, and given the lack of managerial expertise, building an adequate structure is not a straightforward process, even though it is a central one. Formalizing routines and processes within firms to make them less dependent on a specific individual is key. This is an important concern because SMEs not only have a less highly developed structure, but their fate is closely linked to one or a few individuals who posses knowledge or resources that have not been made explicit to the rest of the firm.Nevertheless, in a changing environment managers need to be proactive and to rethink their approaches regarding the future activities of their firms. A mere replication of previous strategies may no longer be a valid option when firms are competing in the international arena. The future can be imagined and enacted and that companies must be capable of fundamentally reconciling themselves by regenerating their core competencies and reinventing their industry. The role of managers is not to plan for the future, but to manage the process of learning and to be open to the possibility that new strategies can emerge.II. Analyzing the Firm's ResourcesAn analytical examination of the resources of a firm may help to develop an understanding not only of possible short-run business strategies, but also of future diversifications (Montgomery and Wernerfelt, 1988), growth strategies (Penrose, 1959), and sustainability of long-term rents (Rumelt, 1984). SMEs can compete in the international arena, but they will face international competition from foreign SMEs as well as from multinational enterprises (MNEs). Focusing only on product-market strategies is not enough; instead, the long-term survival of a firm depends on the characteristics and endowment of its resources, which should be valuable and difficult to imitate (Mahoney and Pandian 1992; Grant 1991; Amit and Schoemaker 1993). To be able to compete, the manager-owners of SMEs must know the internal resources and capabilities of their companies. As Andrews (1980: 18-19) suggested, a firm should make its strategic plans "preferably in a way that focuses resources to convert distinctive competence into competitive advantage."Firms are a bundle of different kinds of resources and a set of commitments to certain technologies, human resources, processes, and know-how that manager-owners marshal. This issue is particularly important to the present study because it is not unusual that are controlled, managed, and run by one or a small group of individuals that have a deep, but tacit, knowledge of the firm. What is important is a clear identification—not just a vague idea—of the different resources on which a firm can depend.How to Reconfigure a Firm's Resources? Capabilities exist when two or more resources are combined to achieve a goal and they "emphasizes the key role of strategic management in appropriately adapting, integrating and reconfiguring the internal and external organization skills, resources, and functional competences to match the requirements of changing environment" (Teece et al. 1997: 515). It is important to note that the relative endowment of firms may not necessarily relate to their financial performance because "only the service that the resource can render and not the resources themselves provide inputs into the production process" (Penrose 1972: 25). It is the deployment of a combination of those services that are critical to the rent generation of the firm. Firms need to exploit the existing firm-specific capabilities and also develop new ones (Penrose 1959; Teece 1982; Wernerfelt 1984) to compete internationally and to grow. Over time, SMEs have seen the nature of their rents change; we should expect a shift from Ricardian to Schumpeterian rents. A company may not have better resources, but achieve rents because it makes better use of its resources (Penrose 1959). Rents depend not only on the structure of the resources, but also on the ability of firms to reconfigure and transform those resources. The above discussion leads to the formation of the following hypotheses:III. The Need of Expanding the Knowledge Bases of SMEsThe capacity to exploit a new set of opportunities depends partly on the strategic decisions made by managers. In some cases, these opportunities require at least a reconfiguration of the activities of the firm, but more often, they require the incorporation of new resources and, especially, the introduction of new processes.Firms are as systems of purposeful actions engaging in economic activities to achieve objectives, therefore, they must learn adapt and survive in a complex environment. Organizational learning is the process by which firms can cope with uncertainty and environmental complexity, and their efficiency depends on learning how the environment is changing and then adapting to those changes (March and Olsen, 1976).SMEs need to enhance their learning in two different aspects. First, internal knowledge should be coded and made available to selected members in the company. The manager-owner is knowledgeable about almost all aspects of the business (Mintzberg 1979), and his or her knowledge is personal in the sense that it is located in the mind and not always encoded or available to the rest of the firm. Routines should be created in order to secure the long-term existence of the firm because routines capture the experiential lessons and make that knowledge obtainable by the members of the organization that were not part of the history of the company (Levitt and March 1988).The second way SMEs need to enhance their learning is to make changes in their knowledge base. When socio-economic environments change, firms need to assess the change in order to reformulate how they react to new incentives. The first step is developing a capability to understand the new dynamics. When regulatory and competitive conditions change rapidly, persistence in the same routines can be hazardous because managers and employees use organizational memory or knowledge to make decisions and to formulate the present strategy of the firm.The effectiveness of decisions taken by an SME is greatly influenced by its knowledge base which, in turn, is the result of learning processes that are no longer applicable and may be misleading. Changes in the knowledge base are probably requisite for any firms competing in an industry with tradable products. Supporting infrastructure and routines may prove essential to increase the learning pace and to effectively integrate the new knowledge and reduce the inertia due to outdated knowledge.IV. How to Access and Secure Resources: NetworksSMEs, compared to larger firms, face major challenges in terms of securing and updating resources. Where internal resources are important to accounting for a firm's performance (Gnyawali and Madhavan, 2001), resources also can be secured within networks that may allow firms to be competitive locally and internationally. Increasingly, networking is seen as a primarily means of rising required resources. Resources, such as information, equipment, and personnel, can be exchanged in networks because of relationships between. Networks are important instruments to ease the constraints facing SMEs in terms of access to: a) capital markets to obtain long-term finance both locally and internationally, b) narrow and highly regulated labor markets, c) information and technologies, d) inefficient tax codes, and e) highly bureaucratic and expansive legal procedures. SMEs may be part of a network not only because it may find complementary resources, but also because owners and managers may have friendship ties with other owners and mangers. These non-economic reasons may be as important as economic ones.A Particular Kind of Network: Industry Clusters An extensive literature exists on the topic of industry clusters. Ricardo's "comparative advantages" can be considered as a pioneering concept of industrial clusters; and Marshall's exposition about externalities is based on industrial localization. Industrial clusters are characterized by having extensive interfirm exchanges and an advantageous environment to pursue business activities. Marshall (1961) argues that industry localization may be an important factor because a) it creates a market for workers with certain industry-specific skills, b) it promotes production and exchange of non-tradable specialized input, and c) firms may take advantage of informational spillovers. Krugman (1991) points out that given the existence of market imperfection, pecuniary externalities may also play an important role in determining the concentration of industry in a specific geographic location. Pouder and St. John (1996) argue that clustered firms have a greater legitimacy than firms outside a cluster. Clusters can provide a critical mass to counterbalance the political influence of large firms and to increase the pressure for investments that affect the productivity of the cluster. Furthermore, competition within clusters increases productivity and new firm development (Porter 1998).V. The Entrepreneurial AspectsIntangible internationalization requires facilitating learning by its employees in order to constantly transform the firm. Implementing mechanisms to expand the knowledge base and to diffuse information should allow SMEs to increase their capacity to develop new goods and services, and to compete in new markets. Key characteristics of this type of internationalization are common interests, trust and openness that allow employees to challenge assumptions. Intangible internationalization is a more difficult international expansion, but it provides sustainable competitive advantages. Consequently, SMEs would become competitive by reducing their costs, introducing new products and expanding their potential markets.It is not possible to engage in tangible internationalization without having a minimum level of intangible internationalization or being competitive without some degree of valuable, rare, in-imitable, non-substitutable resources (Barney 1991). SMEs should aim for both types of internalization in order to take advantage of physical presence in foreign markets and constantly provide the incentives to facilitate learning, new organizational capabilities and processes.Firms have different combinations of internationalization. In order to analyze how SMEs can take advantage of both tangible and intangible internationalization, the foundation of the potential competitive advantages need to be identified. Therefore, it is crucial to understand how firms deliver products that have value for customers, but also to understand what makes these firms different from the rest (Hall 1998). I argue that there are three major categories of differential that have a strong impact on the nature of internationalization of SMEs. The first is called firm differential, and includes a) organizational (team level), b) managerial (individual level), c) physical endowment and d) technological capabilities differentials. The second category is based on the home country characteristics and it is called country differential. The final category,market differential, takes into consideration the specific features of local markets and industries. These differentials deeply influence the role of owner-manager. There are three basic approaches that a SME can adopt while anticipating and responding to the needs of its customers. The first one is the approach of the Schumpeterian entrepreneur (Schumpeter, 1934), a leader who breaks away from routine and introduces either new goods/services or new production processes for existing goods/services. The second one is related to Porter's (1980) concept of cost leadership even though Porter studied larger firms from developed countries. The last style of owner-manager is the Kirznerian entrepreneur, who is a person alert to opportunities (see figure 1). This type of role implies that the owner-manager acts as a broker in order to take advantage of over-optimistic or over-pessimistic reactions of economic agents (Kirzner 1973); therefore, the owner-manager will act "in regard to the changes occurring in the data of the markets" (Mises 1949: 255).ConclusionIn the business literature, internationalization involvement usually results from one of two factors: a) the firm possesses some monopolistic advantage that it can use in another country, or b) the host country owns resources that are valuable to the foreign firm. While these reasons may be necessary and sufficient conditions for larger companies, is not necessarily the case for SMEs whom have no option but to internationalization.Those two factors do not necessarily apply to SMEs because they need to become international even if they do not compete in international markets. The average level of competitiveness of SMEs is below that of multinational enterprises. SMEs are faced with international competition whether they decide to internationalize or to remain "local." Even SMEs providing non-tradable goods face a "demand side" pressure to meet the characteristic of similar product sell in other countries. SMEs may not have the time required, according to this model, to meet world-class standards. ReferencesAmit, R. and Schoemaker, P. (1993). "Strategic assets and organizational rent". Strategic Management Journal,14(1):33-46. Andrews, K. (1980). The concept of corporate strategy. Homewood, Irwin. Barney, J. (1991). ¨Firm resources and sustained competitive advantage.¨ Journal of Management, 17(1): 99-120. Bartunek, J. (1984). "Changing interpretative schemes and organizational restructuring: the example of a religion order." Administrative Science Quarterly, 29(3):355-372. Child, J. (1972). "Organizational structure, environment and performance: the role of strategic choice". Sociology,6(1):1-22. Gnyawali, D. and Madhavan, R. (2001). "Cooperative networks and competitive dynamics: A structural embeddedness perspective." Academy of Management Review, 26(3):431-445. Grant, R. (1991). Contemporary Strategic Analysis: Concepts, Techniques, Application. Basil Blackwell, Cambridge, MA. Itami, H. and Roehl, T. (1987). "Mobilizing Invisible Assets". Harvard Business School Press. Kirzner, I. (1973). "Competition and entrepreneurship". University of Chicago Press, Krugman, P. (1991). "Increasing Returns and Economic Geography." The Journal of Political Economy, 99(3):483-499. Levitt, T. (1983). The globalization of markets. Harvard Business Review, 61(May-June): 92-102. Levitt, B. and March, J. (1988)."Organizational Learning." Annual Review of Sociology, (14):319-340. Mahoney, J. and Pandian, R. (1992). "The Resource-Based View Within the Conversation of Strategic Management." Strategic Management Journal, 13(5):363-380 . March, J. and Olsen, J.(1976). Ambiguity and choice in organizations. Bergen: Universitetsforlaget. Marshall, A., (1961 (1890)). Principles of Economics. London: Macmillan. Mintzberg, H. (1979). The structuring of organizations: a synthesis of the article. Englewood Cliffs, N.J.: Prentice-Hall. Mises, L. (1949). "Human action; a treatise on economics". Yale University Press. Montgomery, C. and Wernerfelt, B. (1988). "Diversification, Ricardian Rents, and Tobin's q". RAND Journal of Economics, 19(4):623-632. Penrose, E. (1959). The theory of the Growth of the Firm. John Wiley: New York. Penrose, E. (1972). The theory of the Growth of the Firm. Originally published in 1959, Oxford: Basil Blackwell. Porter, M. (1998). On Competition. Boston, MA: Harvard Business School Press. Porter, M. (1990). The competitive advantage of nations. Free Press: New York. Pouder, R. and St. John, C. (1996). "Hot Spots and Blind Spots: Geographical Clusters of Firms and Innovation."The Academy of Management Review, 21(4):1192-1225. Rumelt, R. (1991). "How much does Industry Matter?" Strategic Management Journal, 12(3):167-185. Schumpeter, J. (1934). The Theory of Economic Development. Harvard University Press. Teece, D. Pisano, G. and Shuen, A. (1997). "Dynamic Capabilities and Strategic Management." Strategic Management Journal, 18(7):509-533. Teece, D (1982). "Toward an economic theory of the multiproduct firm". Journal of Economic Behavior and Organization, 3:39-63. Veloso, P. (1991). "International Competitiveness and the creation of an enabling environment." International competitiveness, ed. By Irfan ul Haque, pp. 29-36. Washington, DC: Economic Development Institute of the World Bank. Weick, K. (1995). Sensemaking in organizations. Newbury Park, CA: Sage. Wernerfelt, B. (1984). ¨A resource based view of the firm.¨ Strategic Management Journal, 5(2):171-180. Westley, F. 1990. "Middle Managers and Strategy: Microdynamics of Inclusion." Strategic Management Journal,11(5): 337-351. Yasuf, S. (2001). "Globalization and the Challenge for Developing Countries." Policy ArticleWorking Paper 2618, the World Bank Yip, G. (2003). Total Global Strategy II. Prentice Hall, Upper Saddle River, New Jersey.Sobre el autorCoordinador Académico de Finanzas FACS, Universidad ORT Uruguay
Issue 71.1 of the Review for Religious, 2012. This was the final issue. ; Volume 71 2012 Editor Michael G. Harter sj Associate Editor Garth L. Hallett sj Book Review Editor Rosemary Jermann Scripture Scope Eugene Hensell osb Editorial Staff Mary Ann Foppe Tracy Gramm Judy Sharp e v i e w f o r r e l i g i o u s A Journal of Catholic Spirituality contents prisms 4 Prisms Ignatian spirituality 8 Were Not Our Hearts Burning within Us? We Are Sent Kathleen Hughes rscj explores the provocative parallels between the Four Weeks of the Spiritual Exercises and the four-part rhythm of the Eucharist as two ways we are caught up in the work of God in Christ, and two invitations to replicate the whole life, death, and rising of Jesus. This article was one of the keynote presentations at Ignatian Spirituality Conference V held in St. Louis, Missouri, July 21-24, 2011. 29 Without the Drama: The Transition from Third to Fourth Week Ronald Mercier sj explores how those who make the Spiritual Exercises of St. Ignatius are invited to enter into a grand silence where they contemplate the empty space without answers that follows the crucifixion—the space that remains the context of our lives, the place of our ministries, and the space within which joy dawns for those who know the Risen Lord. Questions for Reflection 58 Finding or Seeking God in All Things: A Few Cautionary Notes Peter J. Schineller sj researches the phrase "finding God in all things," common in writings about Ignatian spirituality, and discovers that it is rare in the writings of Ignatius. He finds that phrases such as "searching for and seeking God in all things" more accurately describe the Ignatian approach. 2 Review for Religious sharing experience 69 The Warmth, the Will, and the Way Ben Harrison mc is discovering that it helps him be more consistent in his spiritual journey if he is attentive to the warmth of the Spirit's presence in his heart and to the vows as an expression of the will to move deeper in his relationship with God. 78 Getting with the Program A young man writes of his experience of coming to terms during the novitiate with his addiction to pornography. This article could be used profitably as a case study during a novitiate class or read as background for a community discussion. Questions for Personal Reflection and Group Study discernment models 86 Dialogue with the Radically Other: Models of Discernment in the Old Testament Ligita Ryliskyte md phd sje explores the rich imagery of the Old Testament and offers valuable paradigms to understand spiritual discernment as a dialogue with God. In this essay she describes four models of discernment that might be distinguished in Old Testament imagery. departments 100 Scripture Scope: Vocation and the Call to Discipleship: A Reflection on Mark 1:16-20 105 Book Reviews 71.1 2012 3 Review for Religious prisms 4 A wise man once said: "It's a shame to waste a good crisis." If that is true, Review for Religious is facing a moment of great opportunity. In recent years the number of subscribers has steadily fallen off, and the cost of publication has risen to the point that our future as a print journal is in jeop-ardy. The recent deaths of Fathers Fischer and Fleming have taken their toll. We have reached a critical point in our history. When my provincial assigned me to succeed David Fleming as editor, he gave me a specific mission: Assess the viability of the publication. So for the past year, the staff and our advisory board have taken that mission seriously even as we worked to meet our ordinary production schedule. While we all hoped to be able to keep this good work alive, the real goal of our discernment was not to save or to close the journal, but to explore ways to more effectively serve the church. In the past months we have consulted widely. We looked at the shifting demographics of reli-gious life and understood that younger reli-gious are getting more of their information on 71.1 2012 5 the Internet than through printed periodicals. We sorted through spreadsheets of detailed financial information. We looked hard at our available resources and realized that we could sustain publication of the journal in its present format for a maximum of three to five years. The hand-writing on the wall could not be clearer: Simply maintain-ing operations as they are will inevitably lead to closure. Maintenance, without change, is not an option. Part of our analysis took us back to look at our history. Our journal came into being in 1941 at a Jesuit theolo-gate in St. Marys, Kansas, where three enterprising faculty members—Augustine Ellard, Adam Ellis, and Gerald Kelly (later joined by Henry Willmering)—invited their students to edit and publish the papers they wrote as class assignments in what became the early incarnation of this journal which has served the church and religious life proudly for the past 70 years. Richard Smith, Daniel F. X. Meenan, Philip Fischer and David Fleming edited the publi-cation over the subsequent decades. Since Review for Religious was founded at a small theology school, we began exploring the idea that a theology center, rather than the confines of our office, would be a more logical site for the publication of this journal. As we realized that a network of theology centers around the world linked through the Internet could have great potential for producing articles and generating lively discussion, we began exploring that path. We contacted the moderators of Jesuit Conferences that have significant centers of religious formation in Africa, India, and the Asia-Pacific region—in parts of the world Augustine Ellard, Adam Ellis, Gerald Kelly, Henry Willmering Review for Religious Author • Title 6 where religious life is growing—to see if any of them would have an interest in assuming responsibility for the journal. As a result of our inquiries, we are engaged in a conversa-tion with just such a center about continuing the mission of Review for Religious. We are not looking to replicate the journal as it cur-rently exists, but are talking about re-envisioning and re-designing it with current and future generations of religious in mind. As a result of our discussions and discernment, we have determined that this copy of Review for Religious is the final issue that will be produced by our St. Louis office. Whether the journal remains as a print publication, or is redesigned for delivery on the Internet, or ceases publication altogether is yet to be determined. In the meantime, we are suspending publication and putting a moratorium on renewals or new subscriptions until our discernment is completed. To say that we have reached the end is premature. A hiatus or pause is a more accurate description. As Ron Mercier points out in his article in this issue, a rest is as important a part of a musical score as is a chord or a whole string of arpeggios. And such a time of waiting can be a rich moment. We are not sitting idly while the discussion goes on but are in the process of digitizing our entire collection. We plan to make every article, poem, and book review we have published available on the Internet. It should be an invalu- Richard Smith, Daniel Meenan, Philip Fischer, and David Fleming. 71.1 2012 7 able archive for anyone wishing to research the shifts in religious life during the past 70 years. I am grateful to our current staff: Mary Ann Foppe, who has been the office manager for the past 25 years; Judy Sharp, our receptionist, who has handled subscriptions; Rosemary Jermann, who has written the Bookshelf column; Garth Hallett sj, who has served as Associate Editor; Tracy Gramm, who has done layout and graphic design. I have appreciated Ed Hensell osb, Elizabeth McDonough op, Richard Hill sj, and Joseph Gallen sj, who have provided regular columns over the years, and Jean Read, Iris Ann Ledden ssnd, Regina Siegfried asc, Claire Boehmer asc, Joe Meek, and many oth-ers who have made major behind-the-scenes contri-butions. They have been an excellent staff. We are grateful to the countless number of con-tributors who have sent us manuscripts and poetry for our consideration. They helped us keep our finger on the pulse of religious life. And finally, we thank you, our faithful subscribers. We are grateful for your support, and we trust that we have been an important resource for you over the years. Please read the inside of the back cover of this issue. It contains details about how to keep informed about the progress of our discernment. We will notify each subscriber about the outcome of that discernment. Please pray that the Spirit will lead us to a good conclusion. Michael Harter SJ Rosemary Jermann, Mary Ann Foppe, Tracy Gramm, Judy Sharp and Michael Harter Review for Religious Were Not Our Hearts Burning within Us? We Are Sent I need to begin with a confession. I was given an assignment to speak about the Eucharist, particularly as it describes a way of life flowing from Weeks Three and Four of the Exercises. I am not an expert on the Spiritual Exercises, but I have been a student of the Eucharist for many decades, so I was happy to think about this topic. And, though the talk was still non-existent, a description had to be prepared for the program booklet. Many of you have prob-ably had the same experience. You make up a description of a talk right out of thin air, hop-ing to be sufficiently generic so you can talk about almost anything at all. kathleen hughes ignatian spirituality 8 Kathleen Hughes rscj, former professor of Word and Worship at the Catholic Theological Union in Chicago and former provincial of her order's United States prov-ince, is currently a mission consultant in the Network of Sacred Heart Schools. Her address is 541 S. Mason Road; St. Louis, Missouri 63141. 71.1 2012 9 But a funny thing happened to me on the way to the topic assigned. I took a detour. I stumbled onto what I regard as an amazing new insight about how the Eucharist and the Spiritual Exercises mirror each other. At first I thought I was the last to arrive. Then I checked with those who have far greater familiarity with the literature on the Spiritual Exercises, and no one had heard any reflection on such a topic. That, too, gave me pause and left me wondering how far out on a limb I was climbing. Nevertheless, here's the insight I want to develop in the first part of this talk: there seems to be a quite provocative parallel between the Four Weeks of the Spiritual Exercises and the four-part rhythm of the Eucharist. The gathering rites of the Eucharist include elements of praise and penitence, as are typical of movements in Week One of the Spiritual Exercises; the Liturgy of the Word is the gradual unfolding of the person and work of Jesus Christ, as occurs in Week Two; the Liturgy of the Eucharist, the celebration of Jesus' death for the life of the world, is the heart of Week Three; and the concluding rites of the Eucharist have an affinity with the rhythms of Week Four. In these pages I intend to develop this thesis in more detail, hoping in the process to give fresh insight into God's activity in these two parallel celebrations of the paschal mystery—these two ways we are being caught up in the work of God in Christ. Then I will move to a focus on the Eucharist itself, as it flows from Week Three, incarnates the intimacy of Week Four, and remains the abiding experience of consolation, chal-lenge, and invitation to faithful living, parallel to leav-ing retreat and picking up everyday life. Review for Religious Hughes • Were Not Our Hearts Burning within Us? 10 Part I: Parallels Overview First, then, before we look at the Four Weeks of the Spiritual Exercises and the four parts of the Eucharist in more detail, let me offer an overview of the resonances I've discovered between them. Both the Eucharist and the Spiritual Exercises are a series of movements or stages that, negotiated with grace, realize the Christian ideal of identification with Christ. Both are invitations to conversion; both, at their heart, are offers of holi-ness and transformation. Both the Exercises and the Eucharist have a basic psychological rhythm that facili-tates growth in the spiritual life. The Exercises and the Eucharist as we know them only gradually evolved to their present form. The Exercises began as jottings in Ignatius's personal notebook—conso-lations, desolations, graces received—and this collec-tion of insights developed into a practical manual as Ignatius gave them to oth-ers and learned from their experience. They remain a core series of spiritual exercises that are endlessly flexible as enfleshed in the lives of individuals. The Eucharist, too, is the result of a gradual evolution over time around the core of readings and the breaking of bread, making every age and every human commu-nity a fresh inculturation of a basic pattern. Happily, in our day the basic four-part structure of gathering, listening, responding, and sending has been recovered in the liturgical reforms of the Second Vatican Council. Both the Eucharist and the Spiritual Exercises interrupt our ordinary time with extraordinary grace. 71.1 2012 11 Interestingly, both the Exercises and the Eucharist are filled with words, indeed with dialogue, and with spaces of silence. Both also make appeal to all of our senses and stir up mystagogical insights in those who are attentive. Both the Eucharist and the Spiritual Exercises interrupt our ordinary time with extraordinary grace; they help us to make sense of our life as it is unfolding before the living God. And both the Eucharist and the Exercises send us to live, in deed, what we have just experienced in this time of encounter with the divine. Finally, both these patterns of prayer follow, for most of us, familiar and predictable dynamics and so, for each, we need the grace to pay attention, to move beyond the familiar in order to get inside the mysteries. The First Week and the Gathering Rites of the Eucharist We come to retreat or to Eucharist just as we are, and we bring our history and our particular world with us into this sacred time and place. We come, sometimes breathlessly, from the work we have just left behind and the preoccupations that fill our minds and hearts. We come always with unfinished business and with distrac-tions, even burdens, of body and spirit. We come with our crosses and our inexhaustible needs. We come because we are drawn to a time and space of intimacy and prayer, of encounter with the Lord who will tutor our hearts, of transformation to new and deeper life. We come to be nourished. We come remembering God's goodness and God's fidelity to us, no matter our own response. We come hoping to touch our finger to the flame once again, placing ourselves, for this span of time, on holy ground. God's unconditional and ever-faithful love perme-ates our awareness in Week One. Each one of us has Review for Religious Hughes • Were Not Our Hearts Burning within Us? 12 been blessed with divine life; God's creative activity has showered each of us in unique ways and has supported and sustained us throughout our lives. In face of the immense goodness of God, we acknowledge our inade-quate response; we know that sin has hindered our rela-tionships with self and others and, above all, with God. Week One provides the opportunity to recognize sin as our failure to respond with love to God always present, to express our own sorrow and repentance, and then to know God's ever-greater love, mercy, and forgiveness. We reflect on our lives in light of God's boundless love for us, knowing that God wants to free us of everything that gets in the way of a loving response. The focus is less on particular sins than on our relationship with God that has been damaged, perhaps even shattered. Yet it is a relationship always available, for God longs for intimacy with us far more than we could ask or even imagine. Our personal history gives us hope: God is filled with mercy and compassion, slow to anger, full of kindness. God's response to our repentance is mercy and forgiveness. By the end of the First Week, we know ourselves as sinners, loved and rescued by a God who is so much greater than our hearts. These same heart movements are present in the gathering rites of the Eucharist. We generally begin the celebration with a hymn of praise and thanksgiving. We are then invited into a time of silence before the liv-ing God, and we cannot but realize our unworthiness and our experience of sin. In the language of the new Missal we own our complicity in sin "through my fault, through my fault, through my most grievous fault," and we join with one another in begging for mercy and for-giveness: "Lord, have mercy." Then the Gloria is our hymn of praise after the words of absolution: "May 71.1 2012 13 almighty God have mercy on you, forgive you your sins, and bring you to life everlasting. Amen." We begin the Eucharist knowing ourselves as loved sinners, disposed to open our hearts to the word proclaimed in our midst. There are two additional striking parallels between the First Week of the Exercises and the gathering rites of Eucharist. The first has to do with the cross of Christ, for the cross is prominent at the beginning of both experiences. The retreatant is invited to make a first meditation before the cross; similarly, when we gather for the Eucharist, the entrance procession places the cross at the very beginning of the celebration. There is nothing like the cross of Christ to sharpen our focus, to bring us to the sober reality that relationships have consequences, that the paschal mystery of Jesus' life, death, and rising is what has made it possible to draw near to the throne of grace. And here's a second intriguing possibility with the Eucharist. There is a presidential prayer at the conclu-sion of the entrance rites, another at the preparation of the table and the gifts, and a third after Communion. These are all, essentially, prayers of petition; they each ask for a specific grace that is dependent for its focus on the place of the prayer in the rite. We really could think of these prayers as "preludes" that name and ask for a specific grace as we move from one week to the next, from one part of the Eucharist to the next. For example, the opening prayer for today's liturgy, the Seventeenth Sunday, Year A, from icel's Missal of 1998, reads: God of eternal wisdom, You alone impart the gift of right judgment. Grant us an understanding heart that we may value wisely the treasure of your kingdom Review for Religious Hughes • Were Not Our Hearts Burning within Us? 14 and gladly forego all lesser gifts to possess that kingdom's incomparable joy. We make our prayer through Our Lord Jesus Christ, your Son Who lives and reigns with you in the unity of the Holy Spirit God for ever and ever. Amen.1 What a perfect presidential prayer to open our hearts to the Word of God; what a perfect prelude to move to Week Two of the Exercises. The Second Week and the Liturgy of the Word The parallels between the Second Week of the Exercises and the Liturgy of the Word are easily dis-cernible. Both focus on the scriptures, and both invite decision; both are grounded in the Gospels and in the Mystery who is Christ; both the Spiritual Exercises and the Liturgy of the Word, over time, offer an intimate encounter with Jesus of Nazareth—healing, teaching, sharing meals, welcoming sinners, going about doing good, spending the night in union with his Abba, gath-ering disciples and forming their hearts. We reflect on scripture passages, in retreat as at Mass, one after another, not in order to know the scriptures better but to discover ever more fully the One whom they disclose to us. During the Second Week of the Exercises, like Martha's sister, Mary, the retreatant sits at the feet of Jesus, the teacher, drawn to his person, absorbing his attitudes and values, his choices, his preaching of the dream of God for the world, for humankind, for each of us. The Second Week, of course, is not full only of the consolation of spending time with a dear friend. That 71.1 2012 15 dear friend of ours also reveals to us the cost of dis-cipleship, the misunderstandings, the disappointments, the gathering storm of criticism and anger. We take in the whole of the life of Jesus Christ and are drawn to know him more intimately, to love him more ardently, and to follow him more faithfully. We choose to be dis-ciples of the perfect disciple. Empowered by the love of God experienced in Week One and by Jesus' friendship, which deepens for us in Week Two, we choose an ever closer relationship with him, no matter what. Loved sin-ners become loving servants, embracing and following Jesus, setting our faces, with him, to Jerusalem. It has been written that during the Second Week "We find ourselves drinking in the experiences of Jesus, so that we begin to assimilate his values, his loves, his freedom. This style of praying provides the necessary content of decision-making or discernment, which forms an essential part of the Second Week and is meant to be an abiding part of a Christian's life that is shaped by the Exercises."2 Of course, those statements also describe a regu-lar pattern of solitary prayer in daily life that reaches its summit in the Eucharist. God speaks to our hearts, opening up for us the mystery of redemption and salva-tion and offering us spiritual nourishment; Christ him-self is present in the midst of the community through the Word proclaimed.3 The cycle of readings, highlighting first one evange-list's portrait of Christ and then another's in the three-year cycle, invites our reflection on the life and ministry of Jesus, his proclamation of the Good News, his say-ings and parables, his teachings and miracles, and, espe-cially during Lent and the triduum, how his face was set to Jerusalem during his last days on earth. The Gospel is the highpoint of the Liturgy of the Review for Religious Hughes • Were Not Our Hearts Burning within Us? 16 Word, and we mark it with various signs of reverence for the book and with the tracing of the cross on our forehead, lips, and breast, praying that our mind be opened, that our words be true, and that our whole being be exposed to the consolation and the challenge of a Gospel way of life. The homily follows. The General Instruction of the Roman Missal describes the homily as a necessary source of nourishment of the Christian life.4 In fact, for a majority of Christians it is often the only source of spir-itual nourishment in a busy week. The Second Week of the Exercises illuminates the challenge to those who give the homily in the Eucharist. The point of the hom-ily is identical to the grace sought in Week Two of the Exercises, namely, to enable the assembly to know Jesus more intimately, to love him more ardently and to follow him more faithfully. Nothing less! Not entertainment. Not exegesis. Not personal self-disclosure. Nothing less than knowing, loving, and following Christ, choosing his choices, becoming gradually and almost imperceptibly more like him, putting on his mind and heart. Just as one chooses discipleship at the end of Week Two, so too there is a choice at the end of the Liturgy of the Word. As we prepare to move from the Table of God's Word to the Table of the Lord's Supper, we join ourselves to Christ and ask that we too be transformed every bit as much as the bread and the wine, that we and they may become for us and for our world the Body and Blood of Christ. The Third Week and the Liturgy of the Eucharist The focus of Week Three is both the Last Supper and the Passion. So, too, these two themes are conflated in the Liturgy of the Eucharist: "the Sacrifice of the 71.1 2012 17 Cross and its sacramental renewal in the Mass, which Christ the Lord instituted at the Last Supper and com-manded the apostles to do in his memory, are one and the same, differing only in the manner of offering, and . . . consequently the Mass is at once a sacrifice of praise and thanksgiving, of propitiation and satisfaction."5 The first meditation of the Exercises in Week Three is on the Last Supper in its entirety—including the preparations, the choice of place, the arrangements for the meal, the assembling in the upper room, Christ's washing of the apostles' feet, the supper itself, Christ's giving of his body and blood in Eucharist as the ultimate expression of his love for them, and his final words, his last will and testament, that they continue this same action in his memory. Much of this finds a resonance in the Liturgy of the Eucharist. There is, of course, first the preparation of the table and the gifts, the preparation of the altar itself and then of the offerings of bread and wine. There is the washing of the hands of the presider, a ritual of cleansing and interior purification in readiness for all that will follow. There is the prayer over the gifts, a simple and focused petition—a second "prelude," if you will, asking in a variety of ways that the gifts we have placed on the table will become holy and that we our-selves will be caught up in this action and be made holy to the praise and glory of God. Then the great prayer of praise and thanksgiving, the Eucharistic Prayer, begins. We tell the story of Jesus' life, death, and rising. We enter into Christ's liturgy, the endless self-giving of Christ into the hands of the One he called Abba, from whom he receives back his life. Our worship is an offering of our whole selves with and in Christ to God. That is our participation in the paschal Review for Religious Hughes • Were Not Our Hearts Burning within Us? 18 mystery of Christ's obedience unto death, our identifica-tion with Christ in his radical obedience to God. Have you ever used one of the Eucharistic Prayers for your meditation during Week Three? The Eucharistic Prayer is addressed to God the Father. Could we not think of it as a colloquy with the One Jesus called Abba, our own intimate conversation with God, as we ponder the mystery of the Passion? By turns, the Eucharistic Prayer "collo-quy" offers thanksgiving to God for the whole work of salvation realized in Christ; it implores the action of God's transforming Spirit; it tells the story again of the night before Jesus died when he offered his body and blood, gave the apostles to eat and drink, and left them a command to perpetuate this mystery; it recalls the events that fol-lowed the supper, especially the blessed Passion of Christ together with his victory over sin and death; it makes an offering to God not only of the spotless victim but of our-selves so that day by day we might be perfected through Christ the mediator and be brought into unity with God and with each other when God may be all in all.6 It is a perfect prayer; it is a perfect condensed statement of what we believe and what we long for; it is a colloquy, if you will, that gathers up and gives expression to the faith of the community in Jesus' salvific death and rising and our par-ticipation in that mystery. There is no better word at the end of the Eucharistic Prayer, or at the end of our Third Week meditation on the Passion as we dwell in the silence of God, than the word "Amen." So be it. Week Four and the Communion and Concluding Rites We are ready for Week Four—Jesus' resurrection and his apparitions to his mother, to the women, to the disciples, to Mary in the garden. Always the message is 71.1 2012 19 the same: do not be afraid; peace be with you; go now and tell the good news; go now to feed my lambs. And as peace is the gift of the Risen One, we beg that same peace for the whole human family, and we ask for mutual love among ourselves. We approach the table of the Lord and receive the one Bread of Life, which is Christ who died and rose for the salva-tion of the world. Our Communion makes us one with the Risen Christ, and the last presidential prayer, the prayer after Communion, is a final "prelude"—a peti-tion that we might go forth and live, in deed, what we have just done in word and ritual action. "Please make this Communion take!" this prayer seems to beg. We become what we eat. Through the Communions of our lifetime we are gradually being transformed into God. We know that we ourselves and our world have been radically changed by Jesus' resurrection, and we embrace his commission to become the Heart of God on earth. In contemplating the love of God in the conclud-ing exercise of Week Four, we pray an intimate prayer of thanksgiving to the One who has shared his life so completely with us that we are filled with gratitude and with a desire to make a generous return of love. "Take, Lord, receive," we say, and in so doing we express our availability before God for whatever we will face, rely-ing simply and completely on God's grace. We know ourselves as blessed and sent. Thus far I have been developing the ways that the Eucharist and the Spiritual Exercises mirror and some-times illuminate aspects of each other. As a transition to the second part of this reflection, I suggest pausing over the words of the "Anima Christi" using David Fleming's translation. It was David who said that this prayer is a summary of the dynamics of the whole movement Review for Religious Hughes • Were Not Our Hearts Burning within Us? 20 of the Exercises, and he also described the prayer as a summary of the transformation wrought through the Eucharist. Jesus, may all that is you flow into me. May your body and blood be my food and drink. May your passion and death be my strength and life. Jesus, with you by my side enough has been given. May the shelter I seek be the shadow of your cross. Let me not run from the love which you offer, but hold me safe from the forces of evil. On each of my dyings shed your light and your love. Keep calling to me until that day comes, when, with your saints, I may praise you forever. Amen.7 Part II: Living the Eucharist David Fleming also called the "Anima Christi" a summary of the living of the Fourth Week in the everyday, so it is to that topic we turn, the living of the Eucharist. Many years ago I read a book by Gregory Dix called The Shape of the Liturgy, a very long, very erudite history of the Eucharist by an Anglican clergyman and liturgi-cal scholar. At the conclusion, around page seven hun-dred something, the author shifts from liturgical history, archeology, and philology to spirituality. He quotes the words of Jesus at the Last Supper, "Do this in memory of me," and then poses an intriguing question: Was ever another command so obeyed? Dix paints an extraordinary picture: Century after century, spreading slowly to every continent and country, to every race on earth, this action of Eucharist has been carried out in every conceivable human circumstance and for every conceivable human need, from the heights of 71.1 2012 21 power to places of poverty and need, for royalty at their crowning and for criminals going to the scaffold, for a bride and bridegroom in a little country church, for the wisdom for the Parliament of a mighty nation, for a sick old woman afraid to die, for Columbus setting out to discover the New World, for a barren couple hoping for a child, by an old monk on the fiftieth anniversary of his vows, and on and on. Dix lyrically enumerates these and scores of other instances in which the Christian com-munity has been faithful to Jesus' command, "Do this."8 Over the centuries the Eucharist has been celebrated by innumerable millions of entirely obscure faithful women and men like you and me, people with hopes and fears and joys and sorrows and sins and temptations and prayers every bit as vivid and alive as yours and mine are now. Week by week, on a hundred thousand succes-sive Sundays, faithfully, unfailingly, the followers of Jesus have done just this for the remembrance of him.9 This is an extraordinary picture of the sacrament that constitutes the community, of the event that binds us together, one with another and with Christians of every age, place, race, tongue, and way of life. The Eucharist has been like a wave of grace rolling over the community again and again across the centuries of Christendom, hollowing out spaces for the divine in the midst of the everyday. Was ever another command so obeyed? But after pondering Dix, I realized that when I con-sidered that Last Supper of Jesus and his friends, there was another question on my mind. When Jesus said "do this in remembrance of me," what did he mean by the this? Surely not just the Jewish pattern of the meal, though we know a lot about Jewish rituals, the blessing of bread, the number of cups, the style of blessing said over both. Surely the this is something more. What are Review for Religious Hughes • Were Not Our Hearts Burning within Us? 22 we being asked to do? to be? to embrace? to celebrate? What commitment do we make when we say "Amen"? Scripture supplies two directions toward an answer: one in the Synoptic accounts of the supper and Paul's First Letter to the Corinthians, and the other in the Gospel of John. Recall the words of Paul describing the Last Supper: I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me" (1 Cor 11:23-25). Do this in remembrance of me. But what is the this? Have you ever considered that the Last Supper was precisely that—it was the last. The Last Supper was the last of a whole series of Jesus' meals recorded in the Scriptures. Jesus never played the pious ascetic, keep-ing away from celebrations. He loved a good feast. He used that image of feasting as a metaphor of the reign of God—a great banquet. It was said of him, "This man is a glutton and a drunkard." An even more shocking accusa-tion was whispered behind his back: "This man sits down at table with sinners, with the morally dubious, with the outcasts of society, with those living on the fringes." On nearly every page of the Gospels there is a meal or a reference to food. Jesus calls out to Zacchaeus, "Get down from that tree. I'm coming to your house for What commitment do we make when we say "Amen"? 71.1 2012 23 lunch." There is the story of Simon who threw a din-ner party but was an inattentive host, and of the woman who slipped in to minister to Jesus as he sat at Simon's table. There is the story of Peter's mother-in-law who is cured only to get up and wait on them. There is the Syrophoenician woman who would not take no for an answer, who spoke about crumbs that fell from the table and who expected—and received—more than crumbs from this man. There are the feeding miracles that tell us something of the utter lavishness of the banquet and that everyone will receive enough and there will still be something left over for another day. There are parables of feasts, of great abundance, of jockeying for places at table, of appropriate attire, of filling the room with those drawn from the highways and the byways. Even the risen appearances of Jesus include meals. "Peace be with you," Jesus says. "What's for dinner?" On the shore, in the upper room, on the way to Emmaus, they recognize him in the breaking of the bread. How do you recognize someone? Even at a distance, you rec-ognize the timbre of a voice, or a particular gesture, or the slight tilt of the head so characteristic of an indi-vidual. The disciples recognized Jesus for what was most characteristic of him: the way he broke the bread. What is the this that we are to replicate? It is the whole life and ministry of Jesus at table. Scripture scholars refer to this as Jesus' ministry of table fellow-ship. To share food, in Semitic times, was to share life itself. And Jesus shared life with an astonishing assort-ment of people. Everyone was welcome to sit with him at table, to tell stories and to break the bread. Jesus' ministry of table fellowship is a ministry of universal reconciliation, no exceptions. The Last Supper reca-pitulated the attitudes and values of Jesus, who opened Review for Religious Hughes • Were Not Our Hearts Burning within Us? 24 his table and his heart to everyone, who offered hospi-tality to all, who was himself at home with all manner of people, who knew the human need for nourishment of body, mind, and spirit and who was always present to the other—welcoming, reconciling, offering life. Do this in memory of me. The Gospel of John offers a second answer to the question "What is the this?" In John there is a very dif-ferent institution narrative. It is the account of the foot washing. We know the story so well. Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from supper, laid aside his garments, and girded himself with a towel. He poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel. Peter resisted this tenderness until Jesus pressed: "If I do not wash you, you have no part with me." Peter relented in typical Peter fashion: "Not my feet only but also my hands and my head!" When Jesus had com-pleted the washing and resumed his place, he said to them, "Do you know what I have done to you? You call me Teacher and Lord; and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do as I have done to you" (Cf. Jn 13:1-15). You should do as I have done. In other words, "Do this in memory of me." I had an experience when I was studying at the University of Notre Dame that colors my understand-ing of the washing of the feet after the manner of Jesus. Notre Dame has a reputation for the excellence of its liturgical studies program and, at least when I was there, for the perfection of its liturgical celebrations: every 71.1 2012 25 minister rehearsed; every detail on a checklist; every liturgy perfect. And, during the sacred triduum, the lit-urgies were even more perfect! It was Holy Thursday and time for the foot washing. Twelve people moved forward, probably having prepared for the foot wash-ing by carefully washing their feet! Then, seemingly from nowhere, a very unkempt man started up the aisle, staggering a bit, perhaps under the weather. It was one of those stunning moments. Time stood still. Then the deacon walked down the aisle to help the man for-ward and assist him in taking off his shoes and socks. What is the this? Tender and loving care for the other; accepting our mutual vulnerabilities; choosing to open our hearts to all, even the one staggering into our life and upsetting its plans and perfections. Foot washing is not just a way of life but an attitude of heart, a kneeling before the other in reverence. Foot washing is embrac-ing a way of service after the manner of Jesus, simply, generously, not counting the cost. Do this: Embrace my attitudes and values as your own. Love those I love, and be my heart to them. Welcome the stranger, the one on the margins, the disenfranchised. Become vulnerable with one another. Kneel in reverence, especially before those whom soci-ety shuns. Nourish one another's bodies and spirits. Rejoice with those who rejoice, and weep with those who weep, both here at home and half a world away— those in Norway who are paralyzed by a massacre they Foot washing is not just a way of life but an attitude of heart, a kneeling before the other in reverence Review for Religious Hughes • Were Not Our Hearts Burning within Us? 26 could never have imagined, those who are starving from the drought in Africa, those who are terrified of nuclear contamination in Japan, those who are caught up in trafficking around the globe or denied asylum here at home, those who have lost the ones they love and all they owned in fire, flood, tornado, or earthquake. Make a habit of roaming the globe in prayer so that you do not remain distant from the joys and pain of the world. Send those waves of grace once again across continents and cultures to bathe our world in the love and mercy of Eucharist. Do this in memory of me. Conclusion Week Three invites us to experience the Last Supper, to place ourselves there in the upper room, to look around at the faces, to listen to the words, to pon-der them in our hearts as we watch the immense tender-ness of the Lord with those he loved even to the end, whose hearts he was tutoring even on the night before he died. And we have stayed with him, watched and prayed with him, and accompanied him as he gave up his life. Then we have simply dwelt in silence. That same intimacy and presence to one another marks Week Four, a time of tenderness and affection with the risen Jesus who shares his love and his joy with us but does not let us cling to him. He sends us as apostles, empowered by his Spirit, to continue his sav-ing presence, to be his heart on earth. And day by day, week by week, the Eucharist con-tinues to draw us into these mysteries. The heart of the Eucharist is Jesus Christ. The heart of it is the cel-ebration of Jesus' life, death, and rising every time we gather—and the merging of our daily living and dying with his and with one another—for the life of the world. 71.1 2012 27 The heart of it is joining ourselves to Christ, the perfect sacrifice, to the praise and glory of God. The heart of it is begging that the Spirit will transform each one of us just as really as the bread and wine so that we become more and more Christ's Body in truth, not just in name. The heart of it is learning over and over again to say "Amen" to all of these realities and—at least some-times— actually meaning it. Meaning "Amen," meaning yes I will try to live, in deed, in the coming days, what we have just enacted in word and ritual action. I conclude with a favorite reflection of mine on the word "Amen." Be careful of simple words said often. "Amen" makes demands like an unrelenting schoolmaster: fierce attention to all that is said; no apathy, no preoccupation, no prejudice permitted. "Amen": We are present. We are open. We hearken. We understand. Here we are; we are listening to your word. "Amen" makes demands like a signature on a dotted line: sober bond to all that goes before; no hesitation, no half-heartedness, no mental reservation allowed. "Amen": We support. We approve. We are of one mind. We promise. May this come to pass. So be it. Be careful when you say "Amen."10 Notes 1 Cf. Sunday Celebration of the Word and Hours (Ottawa: Canadian Conference of Catholic Bishops, 1995). This book contains the Sunday collects prepared by the International Committee on English in the Liturgy for the Missal of 1998, since withdrawn. Review for Religious Hughes • Were Not Our Hearts Burning within Us? 28 2 David L. Fleming sj, "The Ignatian Spiritual Exercises: Understanding a Dynamic," in Notes on the Spiritual Exercises of St. Ignatius of Loyola (St. Louis: Review for Religious, 1981) 11. 3 General Instruction of the Roman Missal, 2003, §29, paraphrase. 4 GIRM, § 65. 5 GIRM, § 9. 6 GIRM, § 79. 7 David L. Fleming sj, The Spiritual Exercises of St. Ignatius. A Literal Translation and a Contemporary Reading. (St. Louis: The Institute of Jesuit Sources, 1978) 3. 8 Gregory Dix, The Shape of the Liturgy (London: Dacre Press, 1945) 744-5, passim. 9 Ibid. paraphrase. 10 Barbara Schmich Searle, "Ritual Dialogue," Assembly 7:3, February, 1981. Obedience You have had my yes for years– and I have had yours since the sun, the seashells, and the storms at sea. But now, ah . . . you and I are more than yes. As time moves with, within, and around, this yes of ours takes on wings, takes on colors I never imagined, challenges that strengthen and soften me, glory that stills me, stirs me, extends and opens me. It becomes a murmur of love that we share. Love that frees me and compels me to choose you again and yet again . . . that I might respond as I wish to respond . . . openly, knowingly, even a little mysteriously . . . as the bush in the desert responded to flame. Kimberly M. King rscj 71.1 2012 ronald mercier 29 Without the Drama: The Transition from Third to Fourth Week of the Spiritual Exercises S travinsky's "Rite of Spring" caused a furor when it was first performed in 1913, but the more I listen to it, the more I think it expresses something important, and not only from a musical point of view. At the tail end of the piece, the "Sacrifice," Stravinsky tries to cap-ture the human spirit in its "pagan"—pure—form. You might want to find a recording of it and play it before you read further. Cacophony—there's no other way to describe it! Bad sound. It assaults the senses. It builds to a crescendo and with the violence of spirit that leads to the sacrifice of a human, a woman who dances herself to death for the Ronald Mercier sj is associate professor of theology at Saint Louis University and rector of the community where Jesuit scholastics pursue the study of philosophy and theology. This article was originally given as a keynote presentation at Ignatian Spirituality Conference V on July 22, 2011, in St. Louis, Missouri. Comments can be addressed to him at Bellarmine House of Studies; 3737 Westminster Place; St. Louis, Missouri 63108. Review for Religious Mercier • Without the Drama 30 sake of the community. It is violence that can kill and wound and send to hell, to use Ignatius's words from the Incarnation meditation. In the ballet that goes with the music, there is a frenetic dance that is almost a form of madness. No wonder people were so challenged by the music; this is not about some nice ethereal enjoyment, but is a revelation of what can shape the human heart and actions. This revelation opens to our fears but not to our hopes. Curiously, the music ends with a bang, a loud discor-dant chord that leaves us waiting for something more. We would like some kind of resolution at this point, but we are left with utter silence after that dramatic end. We wait, but the music just ends. Or does it? For me, this piece leads to a reflection on the transition from the Third to the Fourth Week in the Ignatian Exercises, a movement out of a murderous drama into a disorienting grand silence within which the Fourth Week dawns. I would like to invite you to sit with Ignatius in what we would name "Holy Saturday," a place he sketches as the space for contemplation within which we experience Resurrection. My thesis is simple: Without the grand silence of Holy Saturday, the "seventh day" for Ignatius, we do not experience the joy and freedom of the Fourth Week. Waiting in the transition—a transition into, not out of, emptiness—allows for creation of the space into which the Risen Lord comes, if we let the quiet ripen. The music of Stravinsky captures the movement of the Third Week, a drama of human making. We walk with Jesus as he experiences being sacrificed for "the good of the people." Curiously, Ignatius invites us to experience the Passion, but he does not describe the gore that would have been standard fare in the spiritual-ity of his time. No doubt he assumed that people knew 71.1 2012 31 the specifics of the passion, crucifixion, and death from the religious imagination of his time. I wonder, though, whether that is all. It strikes me that we are invited into two spaces: the fullness of the world upon which the Trinity gazes in the Incarnation mediation, but also the reality of the Trinity's desire effected through what happens in these moments. In this transition, we fulfill the movement of the Incarnation meditation. Ignatius certainly invites us to "consider what Christ our Lord suffers in His human nature . . . [and] to strive to grieve, be sad, and weep" (SpEx §195). We "must be with the Lord in his suffering, [and] follow him unto his death," lest we be "simply spectators at a Passion event which may be very touching, but which in no way dis-turbs the egotism of our lives,"1 as Gilles Cusson so nicely puts it. We experience with Jesus what human egotism can do, the dramatic clash that seeks sacrifice to maintain some order. Ignatius's contemplation of the Passion has little to do with Mel Gibson's hero worship; we con-template one who embraces utter powerlessness, not "muscular humanity." Yet, Cusson also says that we need to attend to Ignatius's Fifth Point, "how the divinity hides itself; . . . it could destroy . . . but does not do so" (SpEx §196). What is God about in Christ? What goes beyond the "work of our hands," the murderous sacrifice, and actu-ally effects the will of the Trinity? Is God violent? Is We contemplate one who embraces utter powerlessness, not "muscular humanity." Review for Religious Mercier • Without the Drama 32 this the "divinity [who] hides"? Or is the violent god our god? What occurs when our dramatic violence ends? For me, personally and as a director, this question is never academic. The temptation to remain specta-tors or to wonder at the horrors of the Passion—and so to remain distant from it and from the Resurrection— always presents itself as a path of light, as "really feeling bad" for Jesus, and perhaps knowing real (even mur-derous) anger toward those who create perverse tor-tures for him. The experi-ence of the Fourth Week then somehow appears too remote, not surprisingly, and not only because by that time we know the exhaustion of having given ourselves so radically to prayer. But if we remain spectators of the Passion, what also becomes remote is the real joy of the Fourth Week, a joy so different from the transient happiness that we may whip up but never suffices for the long-term journey. And the Fourth Week is really for the long haul, not transient at all. What alternative remains? Consider for a moment where Ignatius leads us. As he did in the contemplation on the Incarnation, he places us with the work of the Trinity and with Mary. This gives us our transition point and deserves some pause. Notice how he frames our prayer at the end of the week, the time of transition: One should consider as frequently as possible . . . that the most Sacred Body of Christ our Lord remained If we remain spectators of the Passion, what also becomes remote is the real joy of the Fourth Week. 71.1 2012 33 separated from the soul, and the place and manner of his burial. Let [the exercitant] consider, likewise, the desolation of our Lady, her great sorrow and weariness, and also that of the disciples (SpEx §208, Seventh Day). Two dimensions frame the time after the death of Jesus on the cross, two movements that invite us into a depth within which resurrection happens: the experi-ence of death in Jesus and its impact on those (like us) who love him. Resurrection, Cusson rightly suggests, never becomes a topic for consideration, but encounters us in and through the one whom we love and who has conquered death, a "confirmation from above surpass-ing all human hope."2 Let us stay, though, for a moment with the two aspects Ignatius gives us not so much as a conclusion to the Third Week as the door through which the Third Week becomes, or opens to, the Fourth Week. We have in the Christian tradition a powerful sense that the Paschal Mystery—the death, coming to the dead, and Resurrection of the Lord—never constitutes the past, something complete and over, but, rather, remains the context of our lives, the place of our ministries, the space within which joy dawns for us and for all who know the Risen Lord. Two things, then, shape this contemplation, which really becomes the shape of "the seventh day," a con-templation of the Passion as a whole. First, Ignatius begs us to consider the fullness of the death of Jesus because, without an experience of that fullness, we really cannot complete the journey of the Third Week (and of the Incarnation) or comprehend the fullness of the ways in which Jesus' ministry touches and shapes our lives and our world. We need to ponder, prayerfully, what it Review for Religious Mercier • Without the Drama 34 means for Jesus to "remain separated from his soul," to know death, not just to "be killed." Let me suggest that this consideration never rep-resents some thought exercise or parlor game. In our culture we often trivialize death and, in fact, avoid the topic completely or paper it over with euphemisms. We do not say that people die, but that they "pass away." We make the reality so antiseptic, so unreal, that we actually generate a fear of death that drives us even to try to con-trol it, like some unruly passion. Humans have always feared death, as the social critic Ernst Becker makes clear. In our modern North American culture, though, we have created a kind of nightmare; we rarely encoun-ter the reality of someone's dying. Even worse, people have to die not freely as Jesus did, but alone, caught up in our medicalized model. Alternatively, we can make death into a mere video game: how many can we kill? By contrast, Ignatius invites us to a thoroughgoing realism. In Jesus' death, we contemplate the fullness of his human death, freely embraced for us, the fullness of the trajectory of the Incarnation. We are invited to consider especially his embrace of abandonment. Hans Urs von Balthasar, the great Swiss theologian and pro-foundly Ignatian thinker, asks us to ponder just what this means, as a path toward hope: The Redeemer showed himself therefore as the only one who, going beyond the general experience of death, was able to measure the depths of that abyss.3 Think about that with me for just a moment. For Balthasar (and here he places himself in the whole strand of Christian mystics) we desire to shield our-selves from death. We may have "the general experience of death," but we seek to hold it at bay, often at great cost. No one wants to die, of course, and from time 71.1 2012 35 immemorial we have created lovely myths of "afterlife" as ways of avoiding the fullness of what we would expe-rience in death, so that we do not really die. Instead, Ignatius invites us, in the wake of the cry by which Jesus freely gives up his spirit and accepts death, to consider what it would mean for someone freely and fully to enter into the realm of Hades, of Sheol, in which, as the psalmist says, "no one can praise You." In Jesus, God goes fully to claim the reality of human death and dying as God's very own. Balthasar uses the image of the abyss—a wonderful image—for this. We need to ponder, not morosely but in faith, the full tra-jectory of the Third Week. Ignatius places us there and asks that during the Seventh Day—however long it might be—we continually call that reality to mind and keep it before us. He invites us there in place of repetitions or Applications of the Senses, because in pon-dering the fullness of the death of Jesus, in letting it "ripen to fullness," as it were, we begin to grasp the fullness of what it means that he dies for our sake, that he goes where we would not go. If, as David Fleming, John Futrell, John English and many others suggest, the Last Supper sets the tone for the Third Week, here we know what it means to "be broken and poured out," even to the fullness of death itself. We have been praying for the grace of freedom throughout the Exercises, and in a sense here we encounter freedom in its fullness. Balthasar notes what freedom—in its purest form, free from all stain of sin—would mean: "And precisely in that did his mortal anguish and God-abandonment differ radically from the habitual anxiety of the sinner." 4 Jesus freely—and with-out defense—walks the way ahead of us, embraces our path. Jesus claims the fullness of death as a space within Review for Religious Mercier • Without the Drama 36 which to meet us—thus, the implication of the seventh-day exercise. We can—and do—often hurry by the real-ity, or simply marvel at the wreck of a corpse in the Pietà. Ignatius, according to Balthasar, invites us to let death be full, that we might know freedom with Christ, freedom for our mission ultimately, freedom to love "even to death itself." No masochism or delectatio morosa marks this moment, but only a profound invitation to explore what we fear with the One who has gone the way before us. For Ignatius, that remains key. If Resurrection cannot grasp the fullness of what death means, if it can-not meet us in the anxiety that would hold us bound and create the kind of craziness that marks our death-obsessed culture, it remains but a "nice idea," easily dis-pensed with, perhaps. For Balthasar, Jesus delves into death as abandonment, freely, without losing hope, but relying completely on the God who alone can overcome death. Imagine "separation of soul and body" in its totality, without the experience of Resurrection that often shields us. Jesus embraces that. This descent remains but part of the story for Ignatius, since he invites us to place ourselves with Mary and the disciples in their desolation—an impor-tant context. The imagery of that placement reveals a deliberate quality in two ways: it prepares us to encoun-ter the Risen Lord and accept our mission. In one sense, of course, we explore the same space as previously, explore what it means for Jesus to have died—but now from the perspectives of those left behind. Again, Ignatius invites us to contemplate with Mary—and to some extent with Mary Magdalene—to share space and time with women who also embrace the "empty space" without defense, freely. The sinlessness of Mary parallels Jesus' own condition, and invites us 71.1 2012 37 to imagine how she, whose heart knew only openness, would experience the "separation" of soul from body. In her once again, Ignatius asks us to confront death as death, in its fullness in Jesus, in one whom we pas-sionately love. While I will focus on the encounter with Mary, the mother of Jesus, as a basic form of the Resurrection con-templations, I do not mean to suggest that one must force people to engage that path. Eventually the pattern of the Exercises does lead us there, but as John English suggests in Spiritual Freedom,5 a directee may find it difficult to enter into the purity of Mary's openness to encounter the Risen Lord; a person may find more fruitful prayer with the grief of Mary Magdalene, or the guilt of Simon Peter, or others. Still, the fullness of that openness to the Risen Lord brings us back to the full "yes" of Mary, mother of Jesus, as a paradigm of freedom. We have probably all known a parent who has lost a beloved child. As I write this I cannot help but think of the parents of a young Chinese student who failed at university and chose suicide in the face of despair. I cannot begin to imagine the grief of soul such a moment would entail for those parents; nor can I imagine the added burden of feeling guilt for having laid on a child expectations that he could not fulfill. That empty space of a dead child shocks us; "it should not happen," we say quite rightly. Parents should die before their children do. The empty space becomes almost too much to take in, though with Michelangelo's Pietà we catch a glimpse of how a face might appear when gazing on that emptiness. Yet, for the director at this point in the Exercises, especially in the face of what happens in the transition, an important distinction remains. Monty Williams, in a work in progress that he shared with me, advises that we Review for Religious Mercier • Without the Drama 38 note two different paths as one encounters fear, notably the fear of death. There are two ways of being present to our fears. We could look at them and wonder how we can be so stupid, and then make the plans . . . to ensure those mistakes never happen again. . . . The other way . . . is to experience the amazement. . . . The more we ponder . . . it, the more we are filled with a sense of wonder—which gives no answer. That wonder, that sense of amazement, is our first awareness of the presence of God in the space we have created by looking at our fears. As Williams frames it, two choices remain. We can panic and move into flight or analysis or simply an excess of emotions to make us feel better. Or we can be attentive, in the face of such fears, to an empty space without answers—a much harder place to be. When Ignatius invites us to contemplate, to recall Mary, all of those spaces we have known in the Second Week come to mind. Mary remains for us always the one who attends, who does not withdraw, even in the face of the horror of the slaughter of the innocents, but who pon-ders. The path of our entry into the Seventh Day parallels Mary's path, and a director looks at whether the exerci-tant gets caught up in his or her own pain or can ponder the empty space with Mary—that dreadful emptiness the church hints at in stripped altars and empty tabernacles after the Good Friday service. With Mary, we hear the invitation in freedom to know our beloved Jesus as dead. A terrible space, but not a maudlin one! We hear the call to compassion, to attentiveness, to let an empty space open. In essence, Michelangelo's Pietà invites us not to wild grieving but to face the reality of Mary holding her dead son. Attentiveness is a state of waiting, but for what? 71.1 2012 39 I can't help but remember Mary Oliver's powerful poem "The Uses of Sorrow," which captures so much of what I think Ignatius presents to us in constructing a place for prayer: (In my sleep I dreamed this poem) Someone I loved once gave me a box full of darkness. It took me years to understand that this, too, was a gift.6 The poem admirably catches the difference between panic/analysis and attentiveness as ways of responding to the human—and here divine—reality of death. For us the path takes time; Ignatius invites us on the seventh day to recall this to mind again and again, but the full process may well be the journey of our lives and our dying. However, contemplating the loss of Jesus is but one dimension. With Mary—and with the disciples—we are invited to ponder the world in which, as Cleopas said, "we had hoped" but which is now a space of desolation. We face the fullness of what Ignatius means when he invites the retreatant to see and consider the Three Divine Persons. . . . They look down upon the whole surface of the earth and behold all nations in great blindness, going down to death and descending into hell (SpEx §106). The reality of human violence is seen in its full-ness in this moment, especially when, with the disciples, we see that violence is also part of their lives—in their abandoning their Master. With Mary and them, the full brutality of violence in the name of God, yet murder-ous of God, comes home to us in all its savagery. No doubt they had seen or heard of crucifixion before. This Roman "tool" helped maintain fear in the populace by destroying its memory of the one killed, lest anyone else Review for Religious Mercier • Without the Drama 40 attempt to do what the crucified one had done. We can all rationalize human cruelty to suit our purposes. Here, though, their Master, Lord, Mentor, the one who healed, raised from the dead, preached Good News—the one they loved—becomes the victim of such cruelty. With him, the hope he had proclaimed also becomes a victim, exactly as the Romans would have desired. Hope is too dangerous a drug to a people fac-ing death. Is the reality of what Cleopas proclaimed— that "we had hoped"—also dead? With Mary and the disciples, we gaze on the empty space in the wake of the cross, and we know the dying of our hopes, of the ways in which all of our plans and expectations go to the cross with Jesus. Our history, our world, hangs in that balance. As director, how often have I sat with people who, in the wake of Jesus' death and burial, have to encounter again their own history of violence—received, experienced in others, commit-ted! The call to attentiveness in this space where our wounded history is made so evident places the past and the future in the balance. If in the first movement with Jesus and Mary we know the fear before death, in this second movement perhaps we face the fear of living in a world mediated by violence, a violence that we can usually hold at bay or ignore by switching the televi-sion channel. Yet, in this transition place, we face the brokenness and "poured-out" quality of our world, and we hear the call not to stronger forms of violence or retribution but to attend in that quiet space and know the fullness of a hope that might have died too. So many people live in this space. It is not theoretical. So, for me, the power of Stravinsky's piece, build-ing to that awful crescendo, that cacophony of death, followed by nothing, silence, lies in wanting some reso- 71.1 2012 41 lution other than the sacrifice. He captures well what those first disciples must have been going through on their "seventh day," after the terrible dramatics of human violence, cruelty, power; now Mary and the others know an empty silence made all the more desolate by what had come before. Building better plans, creating monu-ments, assigning guilt or blame—all of these would have tempered the grief. Instead, we hear the invitation to silence, to attentiveness. It may be that real forgiveness, hope, and resurrection can occur only in such silence. Ignatius places us before those realities that so easily move us away from attentiveness—fear of death and fear of violence or rejection—as a space within which some-thing very different—freedom—can arise. This experience could well represent a kind of "downer" for us, but need it be so? The sense of the deaths we experience—whether the physical death that Jesus freely embraces or the death of our illusions about the world and our patterns of dealing with it—create, as it were, a wasteland, an emptiness before which we stand and pray with Mary and the disciples. Its all-encompassing nature seeks to enlarge our freedom by placing before us our fears. Facing the wasteland yields fruit not in darkness or desolation (though we do indeed pass through these) but, as Antonio Valentino noted in a Directory written in the first generation after the death of Ignatius, aims at perfection in prayer and work, holding always God before one's eyes with gentleness and consistency, and remembering God whenever we think, speak or act.7 If we are moving toward the Contemplatio here as a mode of engaging the world, then this transition that "clears the ground" can yield an abundant harvest. We are left waiting for God's action—not ours. Review for Religious Mercier • Without the Drama 42 I do not use the imagery of "clearing ground" acci-dentally. I find myself touched by the way in which one deals with one sweep of contemplation, which clears, seeds, and bears fruit in ever deeper ways. Think through with me the extraordinary introduction to the Fourth Week that piggybacks on what we have seen. As Cusson mentions, when Ignatius presents the medita-tion on the first resurrection appearance (SpEx §299), he offers a first point, nothing else; the simplicity of the perspective shines through: "He appeared to the Virgin Mary." Ignatius sees no need for second or third points, as are given in all the other meditations. It is a unique tableau.8 Ignatius does complete the sweep from where we have been: His soul, likewise united with the divinity, descended into hell. There he sets free the souls of the just, then comes to the sepulcher, and rising appears in body and soul to His Blessed Mother (SpEx §219). We have before us the same matter as in the con-templations on "the seventh day" of the Third Week; the setting does not change. What happens arises from within where we find ourselves as we attend to the empty space at the end of the Third Week. Our entry into the Fourth Week comes not because we will our-selves to joy. Rather, in the space that death and vio-lence have laid waste, Resurrection dawns like light and, with it, love, joy, and hope as the fruit. We do not change spaces for Resurrection, for the Fourth Week; rather, we extend the Third until it bears fruit. As director, I cannot overemphasize how hard it is to keep people focused at this point; exhaustion has set in. The Fourth Week regularly gets short shrift, as does Resurrection in so much of Christian life; yet, as I pray with the transition from Third to Fourth Week, I 71.1 2012 43 realize how crucial that transition point is to our ability to be in and to serve a broken but risen world. Ignatius leads us to the "hell" which Jesus has entered freely and fully, with all those who have gone before—and with us eventually—and then moves to Mary, in her home and oratory, exactly the order that repeats the end of the Third Week. I would like to move in three points—Jesus' apparition to Mary, Jesus' rising "from the dead," and the gift of joy to a world that killed and can kill still. They are related, but quite distinct too. Think of how redolent Jesus' apparition is for Mary. Ignatius does not describe it much, except for a clear allusion. He asks us to "see the arrangement of . . . the place or house of our Lady. I will note its different parts, and also her room, her ora-tory, etc." (SpEx §220). In §103 we were asked "especially to see the house and room of our Lady." The parallelism is almost exact, and, of course, David Fleming in Like the Lightning alludes to the Annunciation contemplation.9 This is not pious drivel, as some are tempted to say; this really is a new Annunciation, but one that asks Mary—and us—to go on mission for the Trinity with the Risen Lord. After all the Sturm und Drang of the Third Week— the drama of our human violence and blood-lust, even the drama of the Last Supper that begins the Third This really is a new Annunciation, but one that asks Mary—and us— to go on mission for the Trinity with the Risen Lord. Review for Religious Mercier • Without the Drama 44 Week—this dawn of the Fourth Week, of a new world, is so undra-matic. Mel Gibson would have a difficult time with it. We would be tempted to make it dramatic, and certainly the Miraflores altar-piece does so, with Jesus showing his wounds and with Mary por-trayed as quite the medieval lady. Ignatius's description, though, is so different. Certainly, as he notes in the fourth point, the "divinity here manifests itself so miraculously," though in the fifth point the man-ifestation is as the consoler, the one who brings joy in the glory of the Resurrection. What are we to make of the apparition as "con-soler"? By the way, Ignatius gives only this contemplation in the Fourth Week, though we find a number of other texts arranged from §299-312 (in the section on the Mysteries of Christ's Life), with an ever wider circle of people let in on the Resurrection. In the Fourth Week itself, one contemplation alone pre-cedes the Contemplatio, again with Mary. If we take a step back, Mary represents the free per-son who has tasted the fullness of the passage of Jesus, both into death and at the hands of a broken, murderous world. If the darkness that John evokes in the Gospel stands as a hallmark of the Passion, Mary knows that darkness fully. As we wait with her, we hear the invita-tion to know that darkness, to let our own hopes and dreams die, to recognize the fullness of what death, as God-forsakenness, means. Mary roots us in a barren 71.1 2012 45 landscape without familiar landmarks. Stark—not dra-matic. Quiet. As long as we cling to our own artifacts, the land remains cluttered, and we are unable to receive. In essence, Mary descends into a kind of hell as well, the fullness of the First Week's hell, which is not of her doing, but which is the fruit of the world we have created. The more I ponder and pray with these texts, however, the more they strike me as a new "Incarnation," but with a different order and intent. In the Incarnation medita-tion, we move from the work of God, who ponders the broken, murderous world and chooses to enter it, invit-ing Mary—and us—to share in the work of the Trinity here now. With Mary we have been placed in a God-less world, the fullness of hell. We gaze, we ponder with her, in the freedom of those who have elected to follow Jesus. Mary—and we—know what God's heart would have felt in the acute desire to set people free. We now move from the order of "this world" to an encounter with the Trinity as we know the fullness of the desire of the Trinity in the Incarnation prayer, now effected by the Risen Lord. Again, I want to stress the point: Ignatius places us with Mary as the archetype of the person of the Exercises, the free person. While in later contempla-tions we are indeed shown the rest of the Gospel story, here he asks us to share in the fullness of what freedom The Apparition to Mary Reverses the order of the Incarnation meditation From the Trinity To a Broken World To revelation of the Trinity From a Broken World Review for Religious Mercier • Without the Drama 46 means, freedom at the intersection of our engagement with a broken world, and we wonder at the dawning of a world shot through with Resurrection. The transition of this time represents not a movement from Third Week to Fourth Week, as if we could leave the former behind as just a bad memory; rather, the transition is the on-going space of discipleship. We, like Mary, remain in a broken world, but the transition into the Fourth Week recasts the meaning of the world in a dramatic way, so that we can accept the call to serve a world still broken. Contemplation constitutes the basic hallmark of this freedom; the encounter with the Risen Lord that Ignatius sketches out occurs as an offer of new life in the midst of the contemplation of the fullness of death and sinful violence. These two elements of death and life form a diptych, as it were, for our lives and our prayer. We encounter here not merely the Risen Lord but, with Mary, the pattern of what we shall know as we await that ultimate coming of Christ to the world, and we receive a mission to act upon hope. Into that space, the risen Lord comes, not just as resuscitated—"I'm back"—but as a living proclamation of a new world, God's plan for the ultimate healing and completion of the world God so loves. From the broken world, we encounter the divinity made flesh again for us, but now glorified and risen. If Christ performs "the office of the consoler," as Ignatius says, this consolation does not simply cause a "feeling good" or even a happi-ness, but a revelation of a new world and the empower-ing invitation to dwell in that new world and extend it through time and space. That power is "joy." Joy in this case is not an affect, or even a spiri-tual movement, for Ignatius. In fact, he distinguishes between the two realities: 71.1 2012 47 as soon as I awake [I will] place before my mind the contemplation I am to enter upon, and then . . . strive to feel joy and happiness at the great joy and happi-ness of Christ our Lord (SpEx §229). Happiness we know as an affective movement, a passing reality; we feel happy when we experience cer-tain realities. We can know happiness but still be alien to joy, since happiness comes and goes, depending on the experience we feel. Happiness has an object, and in this case Ignatius does want us to evoke within ourselves the experience of happiness; the encounter becomes the cause of our happiness. Joy, however, pertains to a very different reality. Joy—and this is Christ's joy, of course, a gift of the Holy Spirit—intends not a movement of the heart, a feel-ing, but a disposition, a way of being; it is the hallmark of those who have encountered the risen Lord in the midst of surrounding darkness. Joy makes possible the freedom to go on mission into the Fourth Week—our ordinary time. That light dawns in the Resurrection, not apart from but in the midst of the darkness which Mary—and we—have known. G.K. Chesterton's lament about "joyless Christians" captures something very important here: Christianity satisfies suddenly and perfectly man's [sic] ancestral instinct for being the right way up; satisfies it supremely in this; that by its creed joy becomes something gigantic and sadness something special and small. The vault above us is not deaf because the universe is an idiot; the silence is not the heartless silence of an endless and aimless world.10 The joy we experience in the presence of the Risen Lord does not suddenly wipe away the reality of the grief we know at the experience of the brokenness of Review for Religious Mercier • Without the Drama 48 the world and its impact on the vulnerable; rather, such joy places it all in context, allows us to see the world as it is, in the context of God's proclamation of new life and hope in Christ. The way Ignatius ends the Exercises with Mary and this twofold contempla-tion seems to suggest that this joy becomes our "new normal," what God intended in creation and effects through the Incarnation, ministry, and Passover of the Word. We often emphasize the continuity/discontinuity of the Risen Jesus; he is like but different. But is it not really also the world which is continuous/discontinu-ous? In a great line from "Lion in Winter," Eleanor of Aquitaine says, "In a world where carpenters get resur-rected, everything is possible." Exactly—and such is our hope and the cause of our joy. As contemplatives moved to action, we in the Ignatian tradition live in the intersection of the two parts of the diptych, of Holy Saturday and Easter, but with joy as the hinge, something into which we grow. The encounter with the Risen Lord in the midst of a broken world becomes the reality of our lives and a point of conversion into this "new world." In that respect, we are unlike Mary but more like the others who encounter the Lord in a gradual way, but who nevertheless grow into a joyful engagement with the world. However, we can-not separate this encounter from the work which serves life and just peace; we grow in joy and hope only if we place ourselves at the service of justice, as it were, as the thirty-second General Congregation of the Society of Jesus suggested. Yet, we are no longer simply disciples, but apostles, those sent as the Word was sent into the world, but now into a world transformed. This "new normal," a joyful realm, disorients in many ways. Please excuse me as I take a bit of a detour 71.1 2012 49 into a Byzantine theme, that of the "Harrowing of Hell," an ancient icon in the East that depicts a scene sketched by a homily from the second century. I ask you to pon-der it with me for just a few moments. We have here one particu-lar rendition of the icon, but a powerful one with three signifi-cant movements. One of these captures the Contemplation for the Fourth Week as given by Ignatius, namely that the Risen Lord sets free the souls of the just held bound before Christ's Resurrection. For Balthasar and oth-ers, this moment of encounter with the Risen Lord has become the deciding moment for them, the one in which heaven—and the second death—actually open. In that sense, we have a key moment of election again, a confirmation to "fol-low" but now in a different way—to eternal life for them. Yet this Risen Lord calls us to proclaim eternal life and freedom in this world. Second, and this evokes the reality of La Storta, the risen Christ carries the cross, but as a tool through which to break open the gates of Sheol. This Christ on mission invites us to the imagery of the Third Week, but now as a call to freedom, not to death or destruction. The order of the world is profoundly inverted here, and violence gives way to freedom. No wonder the thirty- Review for Religious Mercier • Without the Drama 50 second General Congregation could so freely embrace being "under the banner of the cross" as a mode of identification. This rising Christ changes all the imag-ery of violence, death, and hopelessness we would have taken for granted. One finds joy even in the cross—how odd—but, again, joy is not simply a moment of happi-ness but a consistent mode of being. Again, we cannot separate encounter with the Risen Lord from presence to those who know Holy Saturday and its pain or loss of hope. Last, though, for the East—and for Ignatius, I think—the implications of this little icon and of the work of Christ show free-dom in an even bolder way. A second-century homily proclaims, "I did not create you to be held captive," as does the Office of Readings every Holy Saturday. Do we ponder, though, the implications of that little line, the heart of the link between the Third and Fourth Weeks? The dynamic of the Third Week—from the human point of view—reveals the inevitability of betrayal, duplicity, shame, violence, grief, blood-lust. Not an appetizing menu, to be sure. Ignatius would ask us to contemplate the recreated world in which such patterns have lost their power forever, not just for a moment; we know their power, but as something that has passed away, both from the world and from our lives. If a counterpart to the contemplation on the Incarnation in the Second Week is the Two Standards meditation, perhaps this "diptych" does something Joy is not simply a moment of happiness but a consistent mode of being. 71.1 2012 51 similar. In the Two Standards meditation, Satan calls his demons and "goads them on to lay snares for people and bind them with chains" (SpEx §142). Christ bids, attracts, graces, to a very different world, of poverty, bearing insult and humiliation freely as a means of free-dom (SpEx §146). We have seen that first standard lived to its full-est in the Third Week; now we see Christ who in his revealed divinity, as the fullness of the revelation of the Trinity, continues to serve, to free, to attract, to bid, but now as having conquered all freely and lovingly. Do we not know here the prospect of a whole new world unbound or in the process of unbinding, a process to which Christ missions us? Does Christ not call us in this contemplation with Mary to gather companions in the work of dwelling in this contemplative yet active space? The full import of what has been "the normal" becomes ever clearer to us, even as we enter more fully into com-panionship with Mary in this contemplation. The chal-lenge to us, however, never degenerates into hopeless self-scrutinizing or, even worse, scrupulosity. We do not get forced back into contemplating our sins, as too often happens when people gaze upon the cross, or into the violent guilt or shame of the Third Week. Rather, aware of the Third Week and its full impact on the one whom we love and on the world Christ so loves, we hear the invitation to explore contemplatively a dawning world, one which opens, I think, to the Contemplatio and to our role in extending Christ's joy. James Alison, the British Catholic theologian, has written movingly on this, inviting us to consider how our cultures shape our imaginations through the pat-terns of interaction—rivalistic patterns—which for us constitute "the normal." In Christ, and I think in Mary Review for Religious Mercier • Without the Drama 52 and the disciples, God gives us a dramatically differ-ent pattern of interaction, one that creates relationships touched by joy, not by violence or rivalry or fear. In the complementary contemplations we are given through-out the Fourth Week, we encounter many such persons, wounded in and by the Third Week, even agents of the violence of the Third Week, with whom and in whom we now encounter the pattern of joy and hope. These reflections lead me to ponder the meaning of the "Rules for Thinking with the Church" (SpEx §352-370). They are usually given as a form of Counter- Reformation ecclesiology, a guide on how to engage the debates of the mid-sixteenth century. The text contains all kinds of very context-specific allusions—echoes of debates on predestination, sacraments, authority, and the like that helped tear the church apart. We realize that the inability to attend to what the other was saying represented but one more kind of violence in an already violent age. Ignatius, of course, never had shied away from a fight. One has only to remember how ready he was to dispatch the Moor who had shown insufficient defer-ence to the Blessed Virgin, his Lady. He certainly would not be the first choice as a poster boy for pacifism. Yet, think with me for a moment about the Rules, written at a time when everyone wanted a good fight and looked, all too often, for occasions to pick a fight or score a point. Ignatius's presentation strikes me as curious in that regard, strangely pacific, to use Alison's invitation to a radically different imagination, a con-version of imagination, where our normal expectation is no longer violence or the violent god but rather of a world ordered to and by peaceful relationships. We find here none of the grand drama of the instructions to 71.1 2012 53 the Cardinal Legates to the various Diets and Councils. Instead, we find a man desperate to preserve the unity of the community, to avoid the kinds of clashes that mark his age. Perhaps when we look at the Rules for Thinking with the Church, the metaphor that I have been using— of having had the earth scorched around us and entering a new world—could be helpful. We tend to bring with us the imagery and imagination to which we have grown accustomed. We bring the patterns of guilt or shame or blame or grief or violence that we have learned only too well from the world we have known as normal. Yet, the totality of the presence of the Risen Christ to Mary— and to us—challenges any return to those spaces to which we have grown accustomed. Certainly, if Christ has "harrowed hell" and broken dominant patterns, we are in need of "a way," of his way. Might not the Rules for Thinking with the Church be Ignatius's way of inviting us to turn from the slavish obedience so alien to the freedom of the Fourth Week and to become attentive to the community of people elected in grace, graced by Risen Life, empowered by saints, who could sketch out for us and for our imagi-nation a path with and to Christ? We stand in need of a community of faith, the Church militant in the original Spanish text, which can model for us the new life revealed in and through the Risen Lord. While the Rules invite a kind of docility in seeking a way of peace and renewal of imagination found in the community of the faithful, they do not require checking one's mind at the door. At times we can, like Ignatius, grieve because of a church that shows the marks of the violence and domination of those who killed the Lord. Nevertheless we wait in the hope of encountering Christ in this com- Review for Religious Mercier • Without the Drama 54 munity, in the Holy Saturday-Easter Sunday diptych, still confident that we will contemplatively learn a way forward, not in spite of but in the pain. In a similar way, Ignatius needed the community to foster conversion out of scruples and into Christ. Still, a real encounter as is experienced in the tran-sition opens a path to community. Rooted in a new experience of the world, it is a community of peace, joy, hope, creativity. This, of course, has none of the "grand drama" of the Third Week that would thrill Mel Gibson, but it has the quiet quality of a son meeting a grieving mother who has been wounded by violence but, in joy, is experiencing the possibility of new life, the opening of heart and imagination. Quiet, not dramatic in the ways we are used to, but nonetheless a powerful and creative stance. The difference between the drama at the end of the Third Week and the quiet dawn of the Fourth invites us to know in its fullness what the Two Standards means and what Christ offers: not a crusade of our own, but an allowing of new possibilities to dawn in our age. We have seen such dawns, and their ecclesial power touches deeply. I think of Jean Vanier's L'Arche com-munity embracing the handicapped, those rejected by the world. There is the hospice movement, which rose from Dame Cecily Saunders's refusal to allow cancer patients for whom medical drama could do no more to simply go away and die. Those who serve refugees and bring a moment of tenderness and hope to fragile lives similarly stand at the confluence of this Paschal diptych. Easier, I suppose, would be to follow the temptation to take up arms and fight back or condemn, but we are invited to a very different path, not of moralism but of an embrace like that of Mary by her Son. 71.1 2012 55 We began this talk with Stravinsky's musical image of primal humanity and its lust for sacrifice, a lust that seeks "salvation for the people" in a woman condemned to die by dancing madly. The music crashes to a dra-matic conclusion followed by silence. I would like to end with a different dance, one described by Sydney Carter's words applied to the Shaker hymn "Simple Gifts," here the "Lord of the Dance." Perhaps this could evoke something of the transition to a dance that is joyous, inclusive, expansive. May this be our prayer and our path. I danced on a Friday when the sky turned black— It's hard to dance with the devil on your back. They buried my body, and they thought I'd gone, But I am the Dance, and I still go on. Dance, then, wherever you may be, I am the Lord of the Dance, said he, And I'll lead you all, wherever you may be, And I'll lead you all in the Dance, said he. They cut me down and I leapt up high; I am the life that'll never, never die; I'll live in you if you'll live in me— I am the Lord of the Dance, said he. Dance, then, wherever you may be, I am the Lord of the Dance, said he, And I'll lead you all, wherever you may be, And I'll lead you all in the Dance, said he. Notes 1 Gilles Cusson, Biblical Theology and the Spiritual Exercises (St. Louis: Institute of Jesuit Sources, 1988), p. 299. 2 Cusson, p. 303. Review for Religious Mercier • Without the Drama 56 3 Hans Urs von Balthasar, Mysterium Paschale: The Mystery of Easter (Grand Rapids, Michigan: William B. Eerdmans, 1990), p. 168. 4 von Balthasar, p 169. 5 John English, Spiritual Freedom: From an Expertience of the Ignatian Exercises to the Art of Spiritual Direction (Guelph: Loyola House, 1973), p. 247. 6 Mary Oliver, Thirst (Boston: Beacon Press), p. 52. 7 Martin E. Palmer, S.J., On Giving the Spiritual Exercises: The Early Jesuit Manuscript Directories and the Official Directory of 1599 (St. Louis: Institute of Jesuit Sources, 1996), p. 79. 8 Cusson, p. 303. 9 David L. Fleming, Like the Lightning: The Dynamics of the Ignatian Exercises (St Louis, Institute of Jesuit Sources, 2004), p. 77. 10 Gilbert K. Chesterton, Othodoxy (Garden City, NY: Image Books, 1959), p. 160. Questions for Reflection 1. Where have I embraced the emptiness of death and how has it enabled me to experience the joy of the Risen Lord? 2. Do you have any favorite music, artwork, or poetry that helps you enter into the sacred silence discussed in this article—or that helps you understand other moments in the Spiritual Exercises or in the Gospels? 71.1 2012 57 Dolor 5: At the Foot of the Cross Giving birth is contracting to sleep with death. It is an agreement to pass on everything that has been fed, fondled, fiercely treasured, looked forward to as one looks for the first hibiscus every spring. It is a signature and seal in pledge that one will leave someone something. It holds the possibility—tormenting as tarantula's tricks— that the loved child may pass first, cursedly, of illness, mishap, quick step in the wrong place, by fate or by murderous hatred heaped upon the great. The blood and wash of afterbirth foretell that every holding close lets loose. Small fingers, small toes enlarge as mothering bellies pull back to size and shape. Flowerings green up. They will, they must, brown down with wintering. And every footfall tells an end to every earthly good, each breath started with a slap, each name begun so well that slips into what's next. Pamela Smith sscm Review for Religious 58 peter j. schineller Finding or Seeking God in All Things: A Few Cautionary Notes "T o find God in all things" is a commonplace of Ignatian spirituality. Books and essays on Ignatius and Jesuit spirituality have highlighted the phrase as a hallmark of that spirituality. However, in an essay entitled "The Ignatian Charism and Contemporary Theology," the late Cardinal Avery Dulles wrote that "to the best of my knowledge the expression 'finding God in all things,' does not appear verbatim in the writ-ings of St. Ignatius."1 He admits that we do find "similar expressions" in the writings of Ignatius, and adds that "it seems evident that God can be found in all things." Dulles's observation makes me wonder and leads me to the unanswerable question of whether Ignatius deliberately avoided the phrase "find God in all things." Ignatius does write in many places that we should seek Peter J. Schineller sj is the archivist for the New York Province of the Society of Jesus. He resides at America House, 106 West 56th Street, New York, NY 10019. 59 71.1 2012 and serve God in all things; but, as we will see, except for one place, he does not use the phrase "find God in all things." Jerome Nadal, one of the early companions of Ignatius, clearly believed that Ignatius had the gift or charism to "feel the presence of God" and that this experience should likewise characterize Ignatius's fol-lowers. He writes: "I shall not fail to recall that grace which he had in all circumstances, while at work or in conversation, of feeling the presence of God and of tasting spiritual things, of being contemplative even in the midst of action: he used to interpret this as seeking God in all things."2 Note well that Nadal says Ignatius interpreted this experience as seeking God in all things. So too, Pedro Ribadeneira, also an early compan-ion of Ignatius, reports that "we frequently saw him taking the occasion of little things to lift his mind to God, who even in the smallest things is great. From seeing a plant, foliage, a leaf, a flower, any fruit, from the consideration of a little worm or any other animal, he raised himself above the heavens and penetrated the deepest thought."3 And, in the Autobiography of Ignatius, Luis da Camara, who wrote down the words of Ignatius, states: "At whatever time or hour he wanted to find God, he found Him."4 (To be precise, da Camara says that Ignatius could find God at all times, not that he found God in all things.) So we ask: might there be some wis-dom or insight—or caution—in the fact that Ignatius only once uses the phrase "find God in all things"? The Sole Text and Its Context In the long letter to Antonio Brandão subtitled "Instructions given by our father Ignatius, or at his Review for Religious Schineller • Finding or Seeking God in All Things 60 direction . . ." we read the advice given to scholastics: "the scholastics cannot engage in long meditations . . . they can practice seeking the presence of our Lord in all things; in their dealings with other people, their walking, seeing, tasting, hearing, understanding, and all our activities. For his Divine Majesty truly is in every-thing by his presence, power, and essence. This kind of meditation—finding God our Lord in everything—is easier than lifting ourselves up and laboriously making ourselves present to more abstracted divine realities."5 Again, a caution. This letter was not written by Ignatius, but at his direction by Juan de Polanco. Further, before he says "finding God in everything," he says the scholastics must "practice seeking the presence of our Lord in all things." Finding that presence is not auto-matic— and, perhaps, not so easy as we might think! In the Constitutions of the Society of Jesus, we read that Jesuit novices "should often be exhorted to seek God our Lord in all things . . . loving him in all crea-tures and all creatures in him" [§288]. Again, we see emphasis on the element of search. So too, in the Contemplation to Attain Love in the Spiritual Exercises, we read: "Here it will be to ask for an intimate knowledge of the many blessings received, that filled with gratitude for all, I may in all things love and serve the Divine Majesty" [SpEx §233]. Ignatius wants the retreatants to love and serve God in all; he does not write that they are to find God in all things. I wonder if the rea-son might be that Ignatius wishes to safeguard the Divine Majesty, the ever-greater God. Might it be that he fears that we will believe that we can capture or contain or iden-tify the ever-greater God in any one thing or in all things? In addition to frequently encouraging that we seek or serve God in all things, Ignatius does say that we 71.1 2012 61 can and must "find the will of God." Thus the Spiritual Exercises are a way of preparing the soul to rid itself of attachments and "of seeking and finding the will of God in the disposition of our life for the salvation of our soul" [SpEx §1]. And Ignatius most frequently ends his letters praying for the grace to "know God's most holy will and per-fectly fulfill it." Or, "may God in his goodness give us his abundant grace to know his most holy will and entirely to fulfill it." Even as Ignatius urges us to seek and find the will of God, he emphasizes the method and the search. He never claims that seeking and finding the will of God is easily done. It demands prayer, reflection, seeking, mortification, time, and effort. Today's Background, Context, Horizon In an obvious oversimplification, we might say that in our age we find two extreme tendencies: 1) the skepti-cal, secular way of underbelief and 2) the less critical way of overbelief. These correspond to two rival "isms" in our globalized world, spoken of by Fr. Adolfo Nicolás, supe-rior general of the Society of Jesus, in a major address on higher education: 1) an aggressive secularism and 2) a resurgence of various fundamentalisms.6 We might look at the cautious and critical way of Ignatius in light of these two tendencies. 1. The skeptical and secular viewpoint. Many today, including Christians, experience the distance, absence, Seeking and finding the will of God demands prayer, reflection, seeking, mortification, time, and effort. Review for Religious Schineller • Finding or Seeking God in All Things 62 or otherness of God. Rather than finding God in all things, they do not find God anywhere in their experi-ence. Or God is edged out by many possibilities, alter-natives, and options, by many "things" that are not God. They live in a world come of age that no longer "needs" God and are skeptical of those who find, describe, and talk of God so easily. They are critical of claims or interpretations that seem to make God into one thing among many. This objectification of God, they find, entails a loss of God's otherness and transcendence. 2. The less critical fundamentalism or overbelief. At the other extreme are the many believers who see God at work in every event. God is close and at hand. Some Christians seem to think they have a lock on God, clearly grasping and knowing the divine intentions and will for the world and for humankind. Statements to that effect indicate a temptation to reduce God to our size, to capture and lay hold of God. In a general way, two of today's thinkers reflect these two tendencies. The first is the critic George Steiner. In My Unwritten Books, a sequel to his book Real Presences, which points us to various signs of the transcendent, Steiner writes that he feels strongly the absence of God—a powerful experience of emptiness. "Awesome is the God who is not. . . . I strive to be with His sovereign absence."7 Steiner finds himself groping for and seeking God more than believing in and finding God. He adds that to be great, literature need not believe in or affirm God, but at least must grapple with the question of God, the search and debate over the reality of God. From an explicit Christian perspective, we might also listen to James Gustafson. In an article entitled "The Denial of God as God,"8 Gustafson writes that "the history of our religion is the history of human 71.1 2012 63 attempts to manage and manipulate the awesome power of God, who is finally beyond our capacities to know fully, to capture in human thoughts and deeds. . . . It is the history of efforts to control the times and places of his presence." Gustafson asserts that we overlook this awesome reality of God: "how we want a God we can manage, a God who comes when we beckon him, a God who permits us to say that he is here, but not there; a God who meets our needs on our terms; a God who supports our moral causes and destroys the forces we think are evil; a household God and a kitchen God." Then, drawing from the thought of Martin Luther, he challenges us not to try to manipulate or reduce God, but to "let God be God." Ignatius's Balance Surely Ignatius is not guilty of this reduction or denial of God. He had a strong sense of the immen-sity and majesty of God (he loved stargazing), as well as the closeness of God (recall his meditation on the Incarnation and birth of Jesus Christ in the Spiritual Exercises [§101-117]). But can this be said of all his followers? Might some be at times guilty of oversimpli-fying, reducing, identifying God with their own prefer-ences and thus not "letting God be God"? To put this more boldly; if we think it easy and pos-sible to find God in all things, might we end up by not finding the true God—the transcendent God—in or above any things? Emphasizing the finding of God in all things could become misleading and wrongheaded because it misses or misinterprets the special presence of God in some particular times, places, events, and things. Might this approach be similar to the positive emphasis on the generous and widespread presence and Review for Religious Schineller • Finding or Seeking God in All Things 64 offering of God's grace to all persons. If that view, good in itself, is pushed to the extreme, if all is grace, then we no longer distinguish between grace and non-grace, between grace and nature. Or, if all ground is seen as holy ground, then we might overlook or undercut the special presence or intervention, the special rev-elation of God. If we hold that everything i s sacred and noth-ing is profane or secular, then we could also hold the reverse, that nothing is sacred. Ultimately, it seems important and necessary that we maintain the distinction (not separation) of sacred and secular, of grace and nature, of the God who is in all things and yet above all things. Ignatius also writes of one other thing that Jesuits should seek in all things—namely, greater abnegation and continual mortification! "The better to arrive at this degree of perfection which is so precious in the spiritual life, [the] chief and most earnest endeavor [of the Jesuit candidate and those in formation] should be to seek in our Lord his greater abnegation and continual mortifica-tion in all things possible; and our endeavor should be to help him in those things to the extent that our Lord gives us his grace, for his greater praise and glory" [General Examen of the Constitutions of the Society of Jesus, §103]. While the seeking of mortification does not pre- If we think it easy and possible to find God in all things, might we end up by not finding the true God— the transcendent God— in or above any things? 71.1 2012 65 clude the effort to seek, find, and serve God in all things, surely it derives from a very different, and more sober perspective. It offers a balance to an overly posi-tive, totally one-sided incarnational spirituality. Ignatius is reminding us that the God or Christ that we seek and serve in all things is the Christ of the cross (abnega-tion and mortification) as well as the Christ of glory who comes with power. Thus Ignatius can write regard-ing the qualifications of the rector of a college, that he should "be a man of great example, edification and mortification of all his evil inclinations" [Constitutions, §423]. The ideal superior is one who both practices mortification and seeks to find God in all things! Living with and Maintaining the Tension Deus Semper Major—God Ever Greater—is the title of the monumental work of Erich Pryzwara sj on Ignatius of Loyola.9 The God of Ignatius, the God we seek, find, love, and serve is ever greater, always more. God is in all, but also always above all. Ignatius had the ability to keep seemingly opposing tensions or ten-dencies in view—prayer and action, contemplation and action, the local and the universal, trust in God and trust in our talents and efforts, and obedience and free-dom. In these reflections we are pointing to 1) the ten-sion between the God in all things, and the God above all things and 2) the possible tension between seeking God in all things, and finding God in all things. It seems best and most creative to hold on to both elements of these two tensions and not eliminate one or the other. In one tension we hold that God is in and also above all things: incarnate, indwelling, working in the world, and yet, in keeping with the fourth part of the Contemplation to Attain the Love of God, above Review for Religious Schineller • Finding or Seeking God in All Things 66 and beyond, the source of all. In the second tension, we maintain both the seeking for and the finding of God. St. Augustine writes that we would not seek God unless we had already found (and been found by) God. So I am simply suggesting that rather than conflate the two, or eliminate one or the other, we place a bit more emphasis on the seeking and searching, and less on the finding, in accord with Deut. 4:29: "from there you will seek the Lord your God, and you will find him if you search after him with all your heart and soul." A Caution and a Challenge Does this mean we should not use the phrase "find-ing God in all things"? No. It is in common use and does reflect the way Ignatius was interpreted by his contem-poraries even if Ignatius was normally reticent in using it. At the same time, we should use the words carefully and with awe, recalling that God is always greater and beyond. We dare not think we have captured God. We can preserve and use "finding God in all things" if we emphasize the search, the process, the prayerful effort of trying to find God in places and events around us. Two final cautions: Meister Eckhart said that "Foolish people deem that they should look upon God as though he stood there and they here. It is not thus." God is ever greater, ever here, and ever beyond. We might recall, too, the words of Fr. John Courtney Murray when he saw a poster to be used at a demonstration. Expressing the spirit of the times and a commitment to faith and justice, the poster read: "God Is Other People!" Murray is reported to have said "They forgot the comma after the word 'other.' It should read: 'God is Other, People!' " Probably the strongest challenge now is to seek and find God in the cities, in the world of technology and 71.1 2012 67 computers. We should not seek to find God only in sun-sets and stars and in the least of the sisters and broth-ers, but also amid skyscrapers and elevators, amid steel and concrete buildings, amid asphalt streets, on subways and in airplanes—wherever God seems to be edged out, overlooked, or denied. If the challenge seems daunting, we might be consoled by the words St. Augustine attri-butes to God: "you would not search for me unless you had already found me." And, we might add, we would not search for God "unless God had already found us." Notes 1 Avery Dulles sj, "The Ignatian Charism and Contemporary Theology." America (26 April 1997): 16. 2 Monumenta Historica Societatis Iesu, Mon. Nadal, iv, 651. 3 Monumenta Historica Societatis Iesu, Vita Ignatii Loyolae, in Fontes Narrativi, iv, 742. 4 Ignatius of Loyola, Autobiography, §99. 5 Ignatius of Loyola: Letters and Instructions, (St. Louis: Institute of Jesuit Sources, 2006), p. 342. 6 Adolfo Nicolás sj, "Challenges to Jesuit Higher Education Today." Conversations on Jesuit Higher Education 40 (Fall 2011): 9. 7 George Steiner, My Unwritten Books, (New York: New Directions Books, 2008), p. 209. 8 James Gustafson, "The Denial of God as God." Criterion (Autumn 1977): 6-9. 9 Erich Przywara sj, Deus Semper Major: Theologie der Exercitien (Freiburg im Breisgau: Herder, 1940). Review for Religious 68 In Distressing Disguise for Agnes Gonxha Bejaxhiu he's a lonely old man dandruff dusts his faded black shirt some polyester blend shiny, holding odors of sweat and cigarettes and left-overs some of which remains on the front of his trousers the purple around his neck shabby, soiled, worn-out even burned a little in one place careless as he is with his smokes over my head his palsied hand trembles and to my ears come mumbled words of grace while my heart strains to see Him, to see His true face, here before me in distressing disguise. Sean Kinsella Winter Sunset At exactly five-fifteen p.m. the over-ripe sun paused a second on the town's rim, all the horizon's color sealed in its neon pulp. I could hardly stop gazing, sure it would burst and spill red-orange juice, winter's redemptive blood, across the Western sky. Patricia Schnapp rsm The Warmth, the Will, and the Way The dilemma is that I am not making very steady progress on my spiritual journey. This leads me to think that I need more consistency. Since I already live "a stable way of life" as a member of a religious order, my basic direc-tion is set. I see that this way of life is leading me where the deepest currents of my heart want me to go. But despite that general clar-ity of direction, I find myself dawdling along, sometimes going backwards, often wandering off to explore some curiosity, rarely totally focused on the path, much less on the goal, of this particular journey on which the Way is also the End. We often pray that the Holy Spirit will fill our hearts and "enkindle in them the fire" of 71.1 2012 sharing experi-ence 69 ben harrison Ben Harrison mc is a Missionaries of Charity Brother. He has worked in formation and has journeyed, in the U.S. and Europe, alongside homeless people, prisoners, addicts, and other people on the margins of society. His email is . Review for Religious Harrison • The Warmth, the Will, and the Way 70 his love. Once on a retreat I was complaining to the director that I didn't feel any sense of God's presence, and he assured me that I wouldn't be feeling the absence if there weren't a kind of presence; the longing itself was a sign of the Spirit's presence. If I could welcome that longing as a warming presence rather than endure it as a chilling absence, it would help to enkindle the fire of his love. When I speak of this warmth of heart I am not talk-ing about seeking emotional experiences in prayer but rather of finding that sense of inner presence that is so important in the prayer of Eastern Christianity. My mind and the actions it inspires range all over the place, but if I am attentive to that warmth in my heart, the inner pres-ence not only influences my thoughts and feelings but also anchors my actions and desires. This sense of warmth, then, helps me to be more consistent on my spiritual way. I frequently have very good insights, and for a long time I thought that they could keep me centered. I often thought, "Oh, what a brilliant idea! If I can only remember that every day, I will be set for life." And so I would make a note and stick it on the door, or I would write a prayer and say it every morning, until it became so routine that what I was saying didn't even register. Soon I would have another brilliant insight with life-changing potential. Such thoughts are like matches that provide real fire, but only for a few minutes. Then, unless the match is touched to a candle or to a heap of kindling, it is spent. I need something more reliable than insights. I need something more reliable than insights. 71.1 2012 71 Perhaps the secret is to do what would be done in a cottage in the woods: continually add fuel to the fire, a log at a time, to keep it burning. Then, late at night, bank the coals, rake them together in a little pile so that the heat will not dissipate. A few glowing embers will remain in the morning, upon which new kindling can be placed and fresh wood arranged so all is ready to warm the beginnings of the new day. That way the hearth never grows cold. I am discovering that this warmth of heart is a sign of the Spirit's presence with me, abiding in me, direct-ing me toward the goal. But there is something else that seems to be essential in order to deepen that presence and strengthen God's claim on me—what I would call will. The desire is there: the forward impulse, the yearn-ing for the heights, the longing to surrender my being to the One Who Is. What is the difference between this desire and will? To wish for something is to entertain a desire for it; to want it is to own that desire; to will it is to act on that desire, to put it into operation. Will has about it an element of determination. And it is not something I can drum up within myself. It has to be given. St. Paul says, "work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure" (Phil 2:12-13). Will and the Vows As I think about my vocation, I would say that my will is expressed, above all, by the vows. My vows are the way I demonstrate to myself, to God, and to oth-ers this desire to belong totally to him. The Latin verb for will is volo, velle, and the Latin verb voveo, vovere means vow or wish. Though etymologically the roots of volo and voveo do not seem to be related, there is, Review for Religious Harrison • The Warmth, the Will, and the Way 72 to my mind, a consonance of meaning. The vows of religious life are a way of making concrete the double-edged desire that is God's desire for me, expressed in a call—a word spoken silently in the heart—that awakens a reciprocating desire in me. His desire to give himself completely to me sets that very same flame alight in me so that I desire to give myself irrevocably to him. The gentle fire of the Spirit's warmth that God enkindles in my heart is drawing me, slowly but surely, toward the blazing glory at the heart of God, and my vows repre-sent the power of that attraction and my determination by God's grace to reach that goal. I see the vows of religious life as the embodiment and expression of the will to be united with God and to give myself to him totally in a particular context, in response to his gift of himself to us in Christ. This is so whether we are speaking of the monastic vows of obedi-ence, stability, and conversion of life or the evangelical counsels of poverty, chastity, and obedience (or, for that matter, similar sets of vows or promises: those of priest-hood or sacramental marriage, of virginity or service, of oblate-hood or lay association). From primitive times a vow was a solemn promise to make some gift or sacrifice to a divinity as an earnest of a good requested or in thanksgiving for a boon received. Although on a literal level this sounds like a type of bargaining or commerce, I can also see it as a way of demonstrating to myself and my God how important something is to me, how sincerely I desire it, how des-perately I need it, how serious my intentions are. The medieval king might have prayed, "Lord, defend us from the threat of these brutal enemies and I will build a church for your glory." Or a mother may pray, "Lord, if you spare my daughter from this dread disease, 71.1 2012 73 I will do everything I can to support research for its cure." Or a widow may say, as one I know did, "Lord, if I am spared from this condition leading to blindness, I will never use my eyes to take pleasure in what is not good and pure." Thus we see how a vow is an expression of a wish for some good for oneself or others. The Italian word for such a commitment is impegno, which can be translated as "pledge." Literally, some-thing given in pegno is pawned. By the vows I am putting the treasure of my earthly life in pledge for a higher good. I am putting my security, my posterity, and my liberty in pawn for something I need more urgently. What is it, in this case, that I need so urgently? I need the grace to live up to this persistent impulse to give myself—an impulse that God has placed in my heart. I know that the faith, hope, and love in me are too weak and faltering to do the job, to get me where I yearn to go. And so I pledge what I have to him and entrust my poor being to him, not to pay him for what he freely gives, but to show him (and myself) that I am serious about following him and that I trust him with this pre-cious but paltry gift of my life, trust that he will keep it safe and see it redeemed and restored in his own time. Pledging my life to him, I am confident that he will give me the grace I need to live each day. In the world of commerce, one pawns something of value for ready money—something that has value but is not spendable, for something that can be spent. The ready cash makes it possible to buy what is needed today. Another word for this ready cash is currency, also called fluid or liquid assets. All these words—"current," "fluid," "liquid"— suggest an action of flowing and remind us of the Spirit, that spring of living water that flows forth from the heart of Christ. Review for Religious Harrison • The Warmth, the Will, and the Way 74 Thus, when I make my profession of vows, I am proclaiming my faith in God and my desire to belong to him. The vows that I pronounce represent the totality of my gift of self. In the institute to which I belong, we profess the evangelical counsels—the vows of poverty, chastity, and obedience. These three vows are an apt symbol of the totality of my life. By dedicating to God all that I have, all that I love, and all my choices and decisions now and in the future, I am effectively giv-ing him all I am. This triad of the evangelical counsels reflects a totality of being, as do many similar triads. I have no trouble, for example, in seeing parallels between the vows and St. Ignatius's prayer surrender-ing "my memory, my understanding, my entire will." The traditional baptismal formula asks us to renounce "the world, the flesh, and the devil." Scripture tells us that we are to love God with our whole heart, soul, and mind (Mt 22:37). The magi brought the treasures of the nations—gold, frankincense, and myrrh. Micah tells us that our sole obligation is "to do justice, and to love kindness, and to walk humbly with your God" (Mi 6:8). It is easy to see how the three evangelical counsels reflect the three theological gifts of faith, hope, and love. And finally, without putting too fine a point on the comparison, I suggest that the vow of poverty is descriptive of my relationship with the Father, without whom I am nothing and have nothing; chastity reflects my relationship with the Word, the Son, who is friend, Savior, and Bridegroom of souls; and obedience is the domain of the Spirit, who prompts the content of obe-dience and makes possible its practice. The act of making vows is thus a statement of my desire to surrender myself absolutely to the Absolute, to dedicate myself to his way and consecrate myself to his 71.1 2012 75 purpose. The mutuality of giving to which God invites me does not mean a mere absorption in each other. Though I would be content to lose myself in God, he seems to want more for me than that. God wants me to share his love for others and so, by my self-offering, he unites me to his own mission—his out-pouring, in-gathering action of universal love. Thus I am given to the particular apostolates and ministries of the institute in which I live my vocation. Sometimes vows are spoken of as sacred bonds. Bonds are something that we feel gripping us, holding or securing us. If bonds are involuntary we feel them as a constraint, an injustice. If they are desired, we feel them as a comfort, a belong-ing, an embrace. I suppose anyone who makes vows feels them sometimes as a restriction and some-times as a liberation. But part of the radi-cal nature of such a commitment is the protestation that one is willing to pay the price, that one values the liberation of giving oneself more than the security of having oneself. It is a recognition that dying to self is the road to life and that the cross shared is the victory won. Like the fox in Antoine de Saint-Exupéry's The Little Prince, I want nothing more than for the Little Prince to tame me, so that "the wheat, which is golden [like your hair], will remind me of you. And I'll love the sound of the wind in the wheat." The act of making vows is a statement of my desire to surrender myself absolutely to the Absolute. Review for Religious Harrison • The Warmth, the Will, and the Way 76 Consistency in the Way Returning, then, to my original point, I am saying that two things will help me to find a salutary consis-tency in my spiritual journey: the abiding warmth of the Spirit's presence in my heart, and the will—the determination—to yield to the relentless attraction of Jesus drawing me, and all, to himself. God's love for me in Christ arouses a reciprocating love in me. I give my poor self to him in pledge, not because I have to but because I want to, and he gives me, in return, the wherewithal to make the journey: the daily bread, the water from the rock, and the yearning for home—for the harbor—at the heart of God. Perhaps the greatest indication of his love that God has given me, from my point of view, is not his love itself for me (of which I can scarcely conceive) but my love for him, which is a sweet hunger, a soothing need. Nor is my love for him something that I can claim or that I often feel, but rather an occasional glimpse of light; a fitful melting of joy; a momentary, faint intima-tion of promised ecstasy. It is to the memory of those rare moments of tender quickening, of nostalgia for the unknown, that my will clings during the long periods of dryness, confusion, and loss. It is will that keeps me walking on the way when even the cherished memory fades and all I have left to fall back on is the Spirit's quiet presence in my heart. Indeed, it is all up to God. It is he who supports the journey from behind with his warm abiding. It is he who lures me from ahead through that hunger in my heart. And it is he who strengthens me on the way by the will to journey on. Each day's reminder of that will at work in me is the comforting burden of the vows, by which I experience within myself the debt of love, the 71.1 2012 77 yoke of gratitude, the claim of oneness by which I know that I am his. Being as I am, the fact that I do not manage to live my vows wholeheartedly is not surprising. But it is important that I feel the rub and the pinch and the chafe of them against my stubborn self. As my need and desire for God become stronger than all lesser needs and desires, so the bonds of my belonging to him will grow stronger than all my resistances. At the point that I can give myself without reserve, I will be free. And how do I dare to think that I will reach that point? St. Paul tells us that if God has gone so far as to give his Son for us, "will he not also give us all things with him?" (Rom 8:32). And Paul says further, "I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil 1:6). I trust that God would not have put this desire in my heart, and that of my companions on the way, if he didn't intend to give us the grace to see it through. Home Walking the Labyrinth at Chartres Home. Is it where I begin or end or at the middle stillpoint? Am I at home on the way? Here I am, Lord. Never far from the beginning always approaching the end continually circling the center. Eugene Cartier Review for Religious Getting with the Program P robably one of the most important graces of my novitiate was coming to realize that I had an addiction. It was a painful and embarrassing experience, and yet I have no doubt that it was the best thing that has happened to me in a number of years. During my novitiate I started accessing pornogra-phy online. It was a development I was so ashamed of that I was afraid it would herald the end of my journey into religious life. Previously I had bought magazines and sought out sexually stimulating images in films or through image search engines on the Internet. My behavior began to take root at an early age in romantic fantasy. I would fantasize about being with a girl and wooing her in some exotic setting. Even though I was sexually inexperienced and naive and did not know what adults did together between the sheets, I would some-times escape into this fantasy when I went to bed. 78 A young man writes of his experience of coming to terms during the novitiate with his addiction to pornography. He has requested that the article be published anonym